') 


A.m.?... 


Studies  in  the 
Four  Gospels 


'BY  / 
PROF.  WILLIAM  G.  MOOREHEAD,  D.  D. 

Author  of 

'Outline  Studies  in  the  Old  Testament,"  "Studies  in  the  Mosaic 
Institutions,"  etc. 


* 


PHILADELPHIA 
THE  WESTMINSTER  PRESS 

1900 


Copyright,  1900,  by  the  Trustees  of 
The  Presbyterian  Board  of  Publication  and  Sabbath- 
School  Work. 


PREFACE 

This  book  is  not  an  Introduction  to  the  Four 
Gospels,  much  less  is  it  a  Commentary  on  them. 
It  is  intended  to  be  just  what  its  title  indicates  : 
Studies.  Its  aim  is  to  point  out  as  clearly  and 
briefly  as  possible  what  is  conceived  to  be  the 
main  design  of  the  Spirit  of  God  in  these  precious 
records.  Whether  that  design  has  been  rightly 
interpreted,  and  whether  it  has  been  adequately 
set  forth,  it  is  left  to  the  reader's  judgment  to 
determine. 

In  the  prosecution  of  these  Studies,  many  books 
have  been  consulted.  References  to  them  in  the 
text  are  scanty,  chiefly  because  it  seemed  un- 
desirable to  burden  the  pages  with  them.  Here, 
however,  it  seems  proper  to  mention  those  which 
have  been  of  special  help,  viz. :  Bellett,  Jukes, 
Gregory,  and  Thompson,  on  the  Four  Gospels ; 
and   the   commentaries    of   Wescott,   Reynolds, 


4  Preface 

Alford,  and  Brown;  the  Expositors'  Bible  and 
the  Cambridge  Bible.  No  single  book  has  been 
more  serviceable  than  the  little  volume  of  Presi- 
dent Henry  G.  Weston  on  the  Gospel  according 
to  Matthew. 

William  G.  Moorehead. 
Xenia  Theological  Seminary. 


STUDIES   IN  THE  FOUR  GOSPELS 


INTRODUCTION 

Gospel  means  good  news.  There  is  but  one 
gospel — the  glad  tidings  of  salvation  through  our 
Lord  Jesus  Christ.  From  the  earliest  times, 
however,  the  term  has  been  applied  to  each  of 
the  four  narratives  which  together  form  the 
'^  four-sided  gospel,''  as  Origen  called  it.  In  the 
oldest  copies  of  the  New  Testament  the  title  is 
simply,  ^^  According  to  Matthew,''  "  According 
to  Mark,"  etc.,  which  seems  to  import,  not  that 
these  are  four  separate  works,  but  that  the  one 
gospel  has  been  committed  to  writing  by  the 
evangelists  in  this  fourfold  account.  Augustine 
speaks  of  "  the  four  gospels,  or  rather  the  four 
books  of  the  one  gospel." 

Evangelical  Christians  hold,  on  what  they  con- 
sider good  and  sufficient  grounds,  that  the  four 
gospels  were  written  by  the  men  whose  names 
they  bear.  The  primitive  Church  invariably 
ascribed  them  to  these  four  men,  nor  has  the 
most  laborious  and  searching  examination  shown 

5 


6  Studies  in  the  Four  Gospels 

that  the  tradition  concerning  their  authorship  has 
ever  varied.  There  is  unmistakable  evidence 
that  in  the  third  quarter  of  the  second  century 
(a.  D.  150-175)  these  four  gospels  as  one  collec- 
tion were  generally  received  and  read  by  Chris- 
tians as  Scripture  in  their  assemblies  for  the 
worship  of  God. 

The  time  of  their  composition  cannot  be  deter- 
mined with  any  degree  of  certainty;  it  can  be 
only  approximately  stated.  Somewhere  between 
A.  D.  50  and  65  the  synoptics,  as  Matthew,  Mark, 
arid  Luke  are  called,  were  written.  The  Gospel  by 
John  dates  from  a  later  period.  Probably  in  the 
decade  between  A.  d.  80  and  90  it  was  published 
by  the  servant  of  Christ  whose  name  it  bears. 

On  taking  up  these  incomparable  narratives 
for  study  several  things  arrest  attention  : 

1.  No  one  of  them  nor  all  of  them  combined 
form  a  biography  of  Christ.  This  is  apparent 
from  their  limits.  Bagster's  Bible  prints  the 
four  in  82  pages,  the  Oxford  in  104,  the  Revision 
(8vo.)  in  88  pages.  In  the  Bagster,  Matthew  has 
but  23  pages;  Mark,  15;  Luke,  25;  and  John, 
19.  Less  than  one  hundred  pages  are  devoted 
to  that  life  which  at  once  is  the  most  strangely 
human  and  yet  the  most  superhuman,  the  most 
natural  and  yet  the  most  supernatural  that  the 
world  has  ever  seen.  It  is  indeed  most  true  that 
the  Holy  Spirit  can  and  does  place  before  us  all 


Introduction 


i 


we  need  to  know  with  a  brevity  which  no  human 
writer  can  successfully  imitate  :  and  this  is  not 
the  least  part  of  His  glory  that  the  written  Word 
comes  to  men  in  a  compass  suited  to  the  least 
amount  of  leisure,  of  capacity,  and  of  means. 
But  it  is  manifest  from  their  limits  as  well  as 
from  their  contents  that  the  gospel  records  were 
not  designed  to  be  a  life  of  Christ,  else  why  do 
the  evangelists  pass  over  in  silence  the  thirty 
years  of  our  Lord's  earthly  sojourn  ?  And  why, 
after  giving  a  detailed  account  of  the  events  and 
circumstances  attending  His  birth,  do  they  omit 
all  reference  to  His  life  in  Nazareth,  save  the  one 
brief  incident  of  His  visit  to  Jerusalem  when 
twelve  years  old  (Luke  ii.  42-50),  and  dwell  ex- 
clusively on  His  public  ministry  ?  It  is  with  His 
redemptive  work  they  are  concerned,  with  His 
Messianic  deeds  and  words  they  deal,  for  their 
one  aim  is  to  set  Him  forth  as  the  promised  De- 
liverer, the  one  supreme  Saviour,  for  whose  advent 
the  saints  of  the  olden  time  looked  and  longed, 
and  the  one  in  whom  men  must  find  salvation. 
Of  all  the  gospels  the  same  design  may  be  predi- 
cated which  John  testifies  was  his  aim  :  "  And 
many  other  signs  truly  did  Jesus  in  the  presence 
of  His  disciples,  which  are  not  written  in  this 
book  :  but  these  are  written  that  ye  might  believe 
that  Jesus  is  the  Christ,  the  Son  of  God  ;  and 
that,  believing,  ye  miglit  have  life  through  His 


8  Studies  in  the  Four  Gospels 

name  "  (Jolm  xx.  30,  31).  John's  great  purpose 
was  to  give  believers  the  gosj)el  of  the  Messiah, 
the  Son  of  God,  not  to  write  a  biography  of  Him. 
No  less  must  be  said  of  Matthew,  Mark,  and 
Luke.  The  books  they  wrote  are  not  memoirs, 
much  less  miscellanies :  they  form,  and  were 
meant  to  form,  the  gospel  of  the  grace  of  God. 
They  are  ^'  histories  of  redemption  as  accom- 
plished in  the  life,  death,  burial,  and  resurrection 
of  the  Lord  Jesus  Christ.''     (Weston.) 

2.  There  is  a  marked  diversity  between  the 
synoptic  gospels  and  John's.  John's  record 
stands  by  itself,  having  little  more  in  common 
with  the  other  three  than  the  one  august  person 
who  is  the  supreme  center  of  all.  After  the  ref- 
erence to  the  testimony  of  John  the  Baptist 
(i.  15-18),  the  Fourth  Gospel  parts  company  with 
the  synoptics  and  meets  them  but  once  again, 
viz.,  feeding  the  five  thousand  (John  vi.)  until 
the  closing  scenes  are  reached.  With  almost 
studious  purpose  John  omits  some  of  the  most 
important  events  in  the  Lord's  life.  Thus,  he  is 
silent  as  to  His  birth,  temptation,  the  appointment 
of  the  twelve,  the  transfiguration^  the  institution 
of  the  holy  supper,  and  the  agony  in  the  garden. 
These  and  the  like  omissions  are  all  the  more 
strange  when  it  is  remembered  that  the  writer 
often  describes  events  with  the  most  careful 
minuteness.     This    is    seen    more   especially   in 


Introdacilon  9 

John's  additions  to  the  synoptic  narrative.  Thus 
with  what  graphic  detail  does  he  record  the 
miracle  at  Cana,  the  interviews  with  Nicodemus, 
and  with  the  woman  at  the  well,  the  cure  of  the 
cripple  at  the  pool  of  Bethesda,  the  cure  of  the 
man  born  blind,  the  raising  of  Lazarus,  and  the 
overwhelming  display  of  His  power  in  the  garden. 
Besides,  the  synoptists  confine  their  record 
almost  exclusively  to  the  ministry  in  Galilee, 
though  there  are  in  them  unmistakable  liints 
that  they  were  acquainted  with  his  work  in 
Judaea.  Thus  our  Lord's  words  of  lamentation 
over  impenitent  Jerusalem  imply  that  He  had  on 
many  occasions  sought  to  win  the  inhabitants  to 
Himself,  and  that  they  had  rejected  all  His  over- 
tures :  '^  O  Jerusalem,  Jerusalem,  thou  that  kill- 
est  the  prophets,  and  stonest  them  which  are  sent 
unto  thee,  how  often  would  I  have  gathered  thy 
children  together,  even  as  a  hen  gathereth  her 
chickens  under  her  wings,  and  ye  would  not !" 
(Matt,  xxiii.  37,  cp. ;  Luke  xiii.  31-35).  The 
Lord's  visit  to  the  home  of  Mary  and  Martha 
which  Luke  records  (x.  38-42),  as  has  often  been 
pointed  out,  suggests  previous  acquaintance  with 
Lazarus  and  his  sisters,  while  John  (xi.)  clearly 
indicates  that  Jesus  had  long  known  them  and 
was  a  frequent  guest  in  their  house.  But  the 
synoptists  are  silent  touching  the  Judfean  ministry, 
and  their  silence  appears  to  be  almost  of  delib- 


10  Studies  in  the  Four   Gospels 

erate  purpose.  They  seem  even  studiously  to 
omit  any  direct  reference  to  it.  On  the  other 
hand,  John  certainly  knew  of  the  Galilsean  min- 
istry. In  vii.  1-3  John  records  words  which 
show  that  Galilee  was  the  ordinary  scene  of 
Christ's  ministry;  but  he  just  as  studiously 
leaves  the  account  of  that  ministry  to  the  synop- 
tists,  and  confines  himself  almost  exclusively  to 
that  of  Judaea. 

Furthermore,  there  is  obvious  diversity  be- 
tween the  synoptists  and  John  in  the  method  of 
presenting  their  great  subject,  Jesus  Christ.  The 
former  are  occupied  mainly  with  His  miracles, 
discourses,  journeys,  and  with  the  opposition  he 
encounters  from  the  nation's  chiefs  which  cul- 
minates in  his  rejection  and  crucifixion.  John 
indeed  does  not  ignore  these  weighty  matters,  and 
and  yet  there  is  in  the  Fourth  Gospel  a  halo  of 
glory  cast  about  all  that  Jesus  does  and  teaches 
which  is  peculiar,  and  which  marks  Him  off  as  the 
solitary  sovereign,  the  heavenly  stranger,  the 
Son  of  God,  Himself  God.  This  appears  no  less 
in  His  miracles  than  in  His  discourses.  If  one 
may  so  express  it,  Jesus  in  John  is  ineffable, 
transcendent ;  and  His  teaching.  His  action,  the 
very  atmosphere  with  which  He  surrounds  Him- 
self, are  superhuman,  and  unapproachably  spir- 
itual. An  ancient  writer  perceived  this,  and 
named  it  ^^  the  Spiritual   Gospel "  (Clement  of 


Introduction  1 1 

Alexandria).  The  marvelous  words  of  Jesus  in 
John  xvi.  28  indicate  the  mold  in  which  this 
gospel  has  been  formed  by  the  Spirit  of  God  : 
"  I  came  forth  from  the  Father,  and  am  come 
into  the  world ;  again,  I  leave  the  world,  and  go 
unto  the  Father."  He  is  the  heavenly  stranger, 
the  divine  visitor.  He  is  all  this  likewise  in  the 
other  gospels  most  assuredly,  but  in  John  this 
feature  in  the  Lord  Jesus  is  characteristic  and 
preeminent.  Such  are  some  of  the  phenomena 
observed  when  the  synoptics  and  the  Fourth  Gospel 
are  compared  and  contrasted.  Do  the  differences 
admit  of  explanation?  An  easy  and  shallow 
method  of  dealing  with  them  is  to  call  them  real 
discrepancies,  to  charge  the  evangelists  with  ig- 
norance and  error,  and  to  assert  that  the  Fourth 
Gospel  is  the  product  of  the  second  century,  and 
that  the  apostle  John  was  not  its  author.  To  re- 
fute the  assaults  of  rationalists  on  the  inspired 
records  is  no  part  of  the  present  undertaking. 
This  has  been  triumphantly  done  by  the  noble 
defenders  of  the  word  of  God.  Every  fresh  in- 
vestigation, necessitated  by  renewed  controversy, 
only  serves  to  fortify  and  strengthen  Christian 
belief  in  the  genuineness  and  authenticity  of  these 
narratives.  The  apostolic  authorship  of  the  Fourth 
Gospel,  especially,  it  may  be  confidently  affirmed, 
stands  on  grounds  that  are  indisputably  secure. 
Can  any  satisfactory  reason  be  offered  for  the 


12  Studies  in  the  Four  Gospels 

silence  of  the  synoptics  with  respect  to  Christ's 
Jiidsean  ministry  ?  Perhaps  not.  It  pleased  the 
Holy  Spirit  to  order  the  accounts  in  the  gospels 
as  they  are,  and  it  is  the  joy  of  faith  to  accept 
them  as  they  are.  Still,  some  things  may  be 
reverently  said  of  this  remarkable  silence.  The 
hypothesis  of  ignorance  is  untenable.  The  cure 
of  the  cripple  at  the  pool  of  Bethesda  (John 
v.),  the  restoration  of  sight  to  the  man  born 
blind  (ix.),  and  the  resurrection  of  Lazarus  (xi.), 
produced  too  jorofound  and  widespread  an  im- 
pression to  have  been  ignored  by  Matthew,  Mark, 
and  Luke.  John  calls  special  attention  to  the 
effect  of  Lazarus'  resurrection  on  the  heads  of 
the  Jewish  nation,  and  informs  us  they  deter- 
mined to  put  both  Jesus  (xi.  53)  and  Lazarus  (xii. 
10)  to  death  on  account  of  it.  Besides,  it  seems 
more  than  probable  that  the  apostles  were  pres- 
ent wdien  Jesus  opened  the  eyes  of  the  blind  man 
(ix.  2),  and  when  He  raised  Lazarus  (xi.  12,  16). 
It  is  incredible  that  the  other  evangelists  as  well 
as  John  should  not  have  known  of  these  great 
miracles.  Why  did  they  not  record  them  ?  It 
may  have  been  from  prudential  motives,  as 
Prof.  Upham  and  Dr.  Reynolds  have  suggested. 
There  is  verisimilitude  in  the  conjecture.  The 
followers  of  Christ  were  from  the  first  regarded 
with  suspicion  by  the  fanatical  Jews  of  Jeru- 
salem.   The  suspicion  and  aversion  deepened  into 


Introduction  1 3 

hostility  and  persecution  with  the  powerful  testi- 
mony of  Stephen  (Acts  vi.,  vii.,  viii.  1-3  ;  xi.  19). 
It  was  exhibited  at  a  later  period  in  the  violent 
outbreak  against  Paul  (Acts  xxi.,  xxii.). 

Naturally  their  hostility  would  be  directed  in 
an  especial  manner  against  those  who  were  in- 
timately associated  with  Jesus,  as  His  mother,  the 
family  of  Bethany,  and  the  cripple  of  Bethesda, 
or  those  who  held  some  position  of  influence,  as 
Nicodemus.  Had  the  synoptists  recorded  His  in- 
terview with  Nicodemus,  the  ruler ;  had  they  re- 
ported the  resurrection  of  Lazarus ;  had  they 
told  how  Jesus  had  committed  His  mother  to  the 
care  of  John,  they  would  have  thereby  exposed 
these  their  fellow-believers  to  great  danger.  So 
they  were  guided  by  the  Spirit  to  omit  all  refer- 
ence to  them.  But  when  John  wrote,  all  these 
persons  were  gone,  Jerusalem  itself  was  lying  in 
ruins,  the  temple  demolished,  and  the  chosen 
people  were  in  exile;  and  now  everything  relating 
to  the  ministry  of  the  Lord  in  Judsea  and  at  Jeru- 
salem could  be  freely  told,  for  all  peril  of  the  loved 
ones  was  passed.  It  is  like  our  gracious  God 
thus  to  shield  and  protect  His  beloved  people. 
True,  the  synoptists  mention  Jose])h  of  Ari- 
mathsea,  and  Matthew  tells  us  he  was  a  disci ])le, 
and  Mark  that  he  was  an  honorable  councilor 
(xv.  43) ;  but  John  informs  us  he  was  a  secret 
disciple,  for  fear  of  the  Jews  (xix.  38).     Besides, 


14  Studies  in  the  Four   Gospels 

Joseph's  home  was  at  some  distance  from  Jeru- 
salem, and  therefore  he  would  be  comparatively 
secure. 

3.  Another  thing  challenges  our  attention  as 
we  study  the  synoptics,  Matthew,  Mark,  and 
Luke — viz.,  their  remarkable  agreements  or  co- 
incidences. Much  of  the  contents  is  common  to 
all  three.  They  seem  to  travel  the  same  road,  to 
relate  the  same  events,  miracles,  and  discourses. 
In  one  the  account  may  be  briefer,  in  another 
more  of  the  details  may  be  given  ;  yet  essentially 
the  record  is  one.  In  some  cases,  particularly 
where  our  Lord's  words  are  quoted,  the  agree- 
ment is  verbally  exact.  These  facts  lie  on  the 
surface,  and  are  patent  to  every  attentive  reader. 

But  this  is  not  all.  The  substantial  agreement, 
striking  as  it  is,  is  oiFset  by  differences  and  di- 
vergences just  as  striking.  Some  of  them  may 
be  noted.  In  Matthew  the  genealogy  of  the 
Saviour  is  traced  from  Abraham  down  to  Joseph, 
and  in  the  royal  line  of  David.  In  Luke  it  is 
carried  from  Joseph  and  Heli  up  to  David 
through  Nathan,  David's  son,  and  thence  to 
Adam.  Mark  omits  it  altogether.  Matthew 
records  the  sermon  on  the  mount  as  a  continuous 
discourse  (chapters  v.-vii.)  ;  in  Luke  portions  of 
it  are  found  in  various  places  (chapters  vi.,  xi., 
etc.) ;  while  Mark  makes  no  reference  to  it  at  all. 
Some  of  the  parables  are  peculiar  to  each,  ten 


Introduction  1 5 

being  found  in  Matthew  alone,  one  in  Mark 
alone,  and  fifteen  in  Luke  alone.  There  is  a 
long  section  interposed  by  Luke  between  the 
transfiguration  and  the  end  of  the  ministry  (x.- 
xix.  10),  usually  designated  as  the  Pera}an  min- 
istry, which  is  hardly  noticed  by  Matthew  and 
Mark.  Besides,  the  chronological  sequence  of 
events  is  not  observed  alike  by  the  three. 
Matthew  groups  the  sayings  and  miracles  of  the 
Lord  in  accordance  with  its  author's  plan,  following 
the  order  of  events  only  in  a  broad  and  general  way. 
Mark  is  distinguished  for  its  swiftness  of  action 
and  rapidity  of  movement ;  Avhile  I^uke  has  more 
of  the  style  of  the  historian.  Such  in  brief  are 
some  of  the  agreements  and  differences  of  these 
three  gospels. 

These  and  the  like  facts  constitute  the  "  Prob- 
lem of  the  Synoptics.''  How  did  these  narratives 
originate?  It  is  one  of  the  most  intricate  and 
fascinating  of  all  the  questions  in  New  Testa- 
ment literature.  The  answers  to  it  are  many, 
often  contradictory,  and  in  all  cases  unsatisfactory. 
It  may  be  it  will  never  be  solved.  Here  are  a 
few  of  the  theories  advanced  to  account  for 
these  inspired  records.  Some  say  the  evangelists 
copied  from  each  other ;  others,  that  there  was  a 
primitive  document  or  documents  of  which  each 
writer  availed  himself;  others  still,  hold  that 
they  embody  a  "  double  tradition,"  or  a  "  triple 


16  Studies  in  the  Four   Gospels 

tradition/'  or  a  tradition  that  may  be  described 
as  multiform.  Not  one  of  these  and  the  like 
theories  is  satisfactory.  It  is  incredible  that 
these  matchless  histories  should  have  been  con- 
structed by  what  Salmon  sharply  calls  a  "  liberal 
use  of  paste  and  scissors."  The  evangelists  were 
not  servile  copyists  ;  they  could  not  be. 

Another  view  which  has  gained  a  wide  accep- 
tance is  this,  that  Matthew  wrote  for  the  Jew, 
Mark  for  the  Roman,  Luke  for  the  Greek,  and 
John  for  the  Christian  Church.  While  there  is 
a  measure  of  truth  in  this  view,  nevertheless  it 
does  not  satisfy  the  minds  of  many  thoughtful 
readers,  nor  does  it  explain  all  the  facts.  Jesus 
Christ  is  the  center  of  all  revelation,  as  He  is  of 
God's  counsels ;  nations,  primarily,  are  not. 
The  words  of  Dr.  Weston  are  weighty  and  true  : 
"  What,  then,  are  the  gospels  ?  They  are  liis- 
tories  of  redemption  as  accomplished  in  the  life, 
death,  burial,  and  resurrection  of  the  Lord  Jesus 
Christ.  Each  gospel  prepares  the  way  for  its 
successor,  each  telling  afresh  the  story  of  the 
life,  death,  and  resurrection  from  its  own  point 
of  view,  each  presenting  its  own  phase  of  the 
history  of  redemption  in  process,  each  begin- 
ning at  a  higlier  level  than  the  preceding.  The 
gospels  are  vitally  related  to  one  another,  and 
the  four  constitute  an  organic  whole." 

Nothing  better  is  offered  as  an  explanation  of 


Introduction  1 7 

the  agreements  and  differences  that  the  synop- 
tics exhibit  than  the  okl  one — viz.,  tliat  these 
Scriptures  are  essentially  the  reproduction  of  the 
oral  gospel.  From  the  day  of  Pentecost  the 
apostles  and  their  fellow  Christians  preached  the 
gospel  of  the  grace  of  God.  It  was  in  obedience 
to  Christ's  command  that  they  did  so  (Matt,  xxviii. 
18,  19 ;  Mark  xvi.  15).  It  was  the  one  great 
business  of  their  lives.  But  it  was  inspired 
preaching,  as  the  Lord  Jesus  promised  (John  xiv. 
16,  17 ;  XV.  26,  27 ;  xvi.  13,  14).  The  apostle 
Peter  assures  us  that  the  first  ministers  of  the 
word  *^  preached  the  gospel  unto  you  with  the 
Holy  Ghost  sent  down  from  heaven''  (1  Pet.  i.  12). 
Now  their  preaching,  from  the  nature  of  the 
case,  must  have  consisted  mainly  of  a  recital  of 
the  great  events  in  the  life  and  ministry  of  the 
Lord.  They  had  been  witnesses  of  His  deeds  and 
sufferings  which  it  concerned  all  the  world  to 
know.  His  teaching,  His  miracles,  and  journeys  ; 
His  compassion  and  tenderness  ;  His  sinlessness  ; 
His  death  for  sinners  of  mankind,  and  His  resur- 
rection, would  form  the  staple  of  their  instruc- 
tions, as  they  do  the  instructions  of  missionaries 
in  heathen  lands  at  the  present  time.  AYhen  the 
time  came  to  give  the  gospel  to  the  Church  in  a 
permanent  form,  they  wrote  it  much  as  they 
preached  it.  The  conclusion  of  Irenseus  is  worth 
remembering:  ^^  Thus  the  apostles,  simply  and 


18  Studies  in  the  Four  Gospels 

without  envying  any  one,  handed  down  all  these 
things  which  they  themselves  had  learned  from 
the  Lord/^  Every  fresh  examination  of  these 
inspired  records  justifies  the  words  of  the  great 
Father. 

The  view  that  the  written  gospels  are  founded 
upon  the  oral  gospel  as  preached  by  the  apostles 
can  hardly  be  said  to  be  complete ;  it  does  not 
exhaust  the  subject.  There  are  omissions  and  ad- 
ditions that  affect  these  narratives  in  the  profound- 
est  way.  Whether  a  satisfactory  elucidation  of 
them  can  be  made  is  doubtful.  Nevertheless, 
some  light  may  be  shed  on  them.  There  is  a 
manifoldness  and  comprehensiveness  in  holy 
Scripture  that  no  other  writing  possesses.  The 
Spirit  of  God,  who  is  the  real  author  of  the 
Bible,  often  combines  a  variety  of  ends  and  aims 
in  what  He  is  pleased  to  communicate  to  men. 

That  there  is  a  special  design  in  the  composi- 
tion of  each  of  the  gospels  can  hardly  be  doubted. 
The  material  is  largely  common  to  the  synoptics, 
but  it  is  employed  and  arranged  in  each  in  sub- 
servience to  a  definite  plan.  Once  we  come  to 
see  the  plan,  we  have  the  answer  to  the  question, 
"  Why  four  gospels  ?  '^  Christ  is  the  one  glori- 
ous theme  of  all.  Each  evangelist  is  more  parti- 
cularly occupied  with  some  prominent  feature  in 
His  complex  character  and  offices.  He  seizes 
upon  some  predominant  relation  which  He  sustains 


Introduction  1 9 

to  God  and  to  His  people,  and  this  He  presses 
with  convincing  power.  It  is  the  unfolding  of 
this  particular  feature  in  the  work  of  the  Saviour 
that  marks  the  design ;  this  that  gives  each 
gospel  its  character,  and  distinguishes  it  from  the 
others. 

These  gospels  are  inseparably  bound  up  with 
the  predictions  and  promises  of  the  Messiah  con- 
tained in  the  Old  Testament.  The  Bible  is  a 
unit.  A  theory  of  interpretation  which  fails  or 
refuses  to  embrace  in  it  all  that  God  has  revealed 
on  any  topic  stands  self-condemned.  Any  eifort 
to  explain  the  gospels  apart  from  the  great  Mes- 
sianic prophecies  must  end  in  partial  or  dismal 
failure. 

The  prophets  have  drawn  an  august  portrait 
of  Messiah.  His  person,  offices,  missions,  quali- 
fications, suifering,  death,  resurrection,  and  glory 
are  described  by  them  with  a  minuteness  of  de- 
tail which  ordinarily  belongs  only  to  history. 
Not  the  least  notable  feature  in  the  prophetic 
announcement  of  His  advent  is  the  number  and 
and  variety  of  the  names  and  titles  bestowed 
upon  Him.  These  may  be  grouped  into  four 
classes  or  arranged  under  four  principal  heads. 

1.  He  is  called  the  King  (Ps.  ii.  6  ;  Ixxii. ;  Isa. 
xxxii.  1;  Jcr.  xxiii.  5;  xxx.  9;  Dan.  ix.  25; 
Zoch.  ix.  9  ;  xiv.  9,  etc.).  In  these  passages  and 
many  others  of  the  like  tenor,  the  kingly  office  of 


20  Studies  in  the  Four  Gospels 

the  Messiah  is  made  very  prominent.  He  who  is 
coming  is  a  royal  personage,  the  heavenly  sover- 
eign. Moreover,  the  prophets  dwell  much  on 
His  kingdom,  its  nature,  its  establishment,  extent, 
duration,  and  blessedness.  They  seem  never  to 
grow  weary  in  proclaiming  the  coming  of  the 
kingdom,  and  in  recounting  the  glories  that  shall 
attend  its  ultimate  triumph  on  earth  when  the 
Lord  shall  be  one,  and  His  name  one  over  all  the 
world.  Even  a  cursory  study  of  Messiah's  king- 
ship as  it  is  presented  in  the  prophets  will  con- 
vince one  of  the  extent  to  which  it  pervades  the 
Old  Testament. 

2.  He  is  called  the  Servant  of  Jehovah  (Isa. 
xlii.  1-7;  xlix.  1-12;  1.  4-9;  Hi.  13-15;  liii., 
etc.).  In  these  passages  Isaiah  gives  him  the  sig- 
nificant title  "The  servant  of  Jehovah,"  and 
describes  his  glorious  work  with  remarkable  de- 
tail. (See  also  Jer.  xxiii.  6 ;  Ezek.  xxxiv.  23  : 
Zech.  xiii.  6,  7;  Mai.  iii.  1-4;  iv.  2.)  The 
prophets  assure  us  that  the  Deliverer  is  the 
supreme  Prophet  of  God  who  will  declare  the 
divine  will,  who  shall  Himself  accomplish  per- 
fectly that  will,  and  man's  neglected  duty ;  that 
He  will  fulfill  every  divine  requirement,  and  meet 
every  human  need.  In  short,  Messiah  is  to  be  the 
second  Adam,  who  shall  undo  the  ruin  wrought  by 
the  first  man.  He  will  redeem  His  people  with  an 
infinite  price,  the  price  of  His  own  blood  (Isa.  liii.). 


Introduction  21 

3.  He  is  called  the  Man,  the  Son  of  man  (Gen. 
iii.  15;  xxii.  18;  Isa.  vii.  14-1 G  ;  ix.  6;  Dan. 
vii.  13,  etc.).  It  is  distinctly  foretold  that  in  a 
very  pecnliar  sense  He  is  to  be  the  seed  of  the 
woman,  and  yet  the  offspring  of  Abraham,  the 
son  of  David.  A  veritable  man  Messiah  must 
be,  one  who  shall  be  incorporated  with  our  race, 
the  Son  of  Mankind,  therefore  the  Kinsman 
Redeemer  of  all  the  people  of  God  (Lev.  xxv. ; 
Kuth  iii. ;  iv. ;  Job  xix.  25-27). 

4.  He  is  called  God  (Isa.  ix.  6  ;  xl.  3-8  ;  xlvii. 
4 ;  Jer.  xxiii.  6,  etc.).  The  prophets  witness  to 
the  great  truth  that  Messiah  is  none  other  than 
the  Lord  of  Glory,  that  it  is  God  himself  who 
shall  visit  and  redeem  his  people. 

These  four  groups  of  Messianic  titles  are  very 
intimately  associated  with  the  fourfold  account 
of  the  Lord  Jesus  contained  in  the  New  Testa- 
ment. The  evangelists  bring  the  person  and  the 
work  of  Jesus  Christ  alongside  of  the  portrait 
of  the  Messiah  as  drawn  by  the  prophets,  the 
historical  by  the  side  of  the  predictive,  and  the 
two  are  found  to  match  perfectly.  The  inspired 
writers  show  beyond  peradventure  that  the  De- 
liverer promised  of  God  through  the  ages  to  the 
Old  Testament  saints  has  appeared  in  Jesus  of 
Nazareth ;  that  what  was  foretold  of  Hi  m  is  fulfilled 
in  Jesus  ;  that  the  Redeemer  has  come  ;  that  the 
mighty  redemption  has  been  wrought ;  that  He  is 


22  Studies  in  the  Four  Gospels 

Messiah,  and  therefore  worthy  to  receive  His 
illustrious  names ;  He  is  the  King,  the  Servant, 
the  Son  of  man,  and  God. 

The  offices  of  Messiah  embodied  in  these  four 
titles  appear  in  the  four  gospels.  Jesus  of  Naza- 
reth is  herein  set  forth  as  the  King,  the  Servant 
of  Jehovah,  the  Friend  and  Saviour  of  men, 
and  the  Son  of  God.  He  is  King  not  only  in 
Matthew,  but  in  all  the  others  also.  So  likewise 
he  is  Servant,  Kinsman  Redeemer,  and  Son  of 
God  in  each.  While  this  is  perfectly  true,  never- 
theless, it  seems  quite  clear  to  us  that  each  evan- 
gelist appropriates  the  characteristic  feature  found 
in  each  title,  and  to  it  he  gives  a  certain  promi- 
nence which  he  does  not  to  the  other  titles.  And 
it  is  precisely  this  that  constitutes  the  design  or 
aim  of  a  particular  gospel.  For  design  is  dis- 
covered by  the'  prominence  that  is  given  to  a 
particular  truth.  We  come  to  know  the  purpose 
or  object  the  writer  has  before  him  by  the 
emphasis  with  which  he  states  and  elaborates 
some  central  fact,  by  the  importance  which  he 
attaches  to  it.  That  each  of  the  four  gospels 
has  a  design  seems  to  us  beyond  question. 
These  are  not  loosely  arranged  miscellanies ; 
much  less  are  they  intended  to  be  a  life  of 
Jesus  Christ.  They  are  written  for  a  very 
definite  end ;  they  have  one  supreme  object — 
viz.,  to  set  forth  the  stupendous  fact  of  redemp- 


Introduction  2:^ 

tion  through  our  Lord  Jesus  Christ,  and  this  tor 
the  comfort  and  joy  of  faith. 

Matthew's  is  the  gospel  of  Israel's  M(\ssiah, 
the  promised  aud  predicted  King.  The  very 
first  verse  of  the  book  is  the  key  to  the  whol(\ 
Jesus  is  the  son  of  David,  He  is  also  the  son  of 
Abraham.  Matthew  places  David  first  because 
He  of  whom  he  writes  is  David's  heir,  the  glori- 
ous King  in  whom  all  the  provisions  of  the 
covenant  made  with  David  are  to  find  their 
ample  fulfillment.  The  Wise  Men  ask,  "  Where 
is  He  that  is  born  King  of  the  Jews?!'  The 
sermon  on  the  mount  is  the  King's  manifesto, 
His  royal  proclamation.  The  miracles,  discourses, 
and  actions  of  Jesus  through  this  First  Gospel  all 
contribute  to  the  establishment  of  the  funda- 
mental truth,  Messiah  is  come ;  He  is  Jesus  of 
Nazareth. 

Mark's  is  the  gospel  of  the  Servant  of  Jehovah, 
the  mighty  Minister  of  God,  who  does  God's  will 
perfectly  on  earth.  The  key  word  is  '^  Straight- 
Avay,"  a  term  which  describes  activity,  and  energy 
in  the  prosecution  of  the  work  given  Him  to  do. 
Accordingly,  in  Mark  we  find  nothing  about  His 
birth.  His  lineage.  His  friends  or  home,  and  but 
little  is  recorded  of  His  discourses.  His  teachings. 
He  is  in  the  Second  Gospel  the  busy  one,  ever- 
more devoted  to  the  work  which  was  given  Him 
to  do. 


24  Studies  in  the  Four  Gospels 

Luke's  is  the  gospel  of  the  Kinsman  Kedeemer, 
whose  compassions  go  out  to  all  sorts  of  people, 
whose  pity  is  as  wide  as  the  race  of  man.  Ac- 
cordingly, Luke  traces  His  genealogy  up  to  Adam 
the  father  of  the  race,  thus  linking  Him  witli  all 
mankind.  The  key  is  the  midnight  song  of  the 
angels — the  Gloria  in  Exeelsis,  as  men  have  named 
it  :  ^'  Glory  to  God  in  the  highest,  and  on  earth, 
peace,  good  will  toward  men.'' 

John's  is  the  gospel  of  the  Son  of  God,  of  the 
eternal  Logos.  The  Spirit  so  orders  and  shapes 
the  record,  arranges  the  material,  and  marshals  the 
facts,  as  to  secure  His  own  blessed  purpose.  The 
Deliverer  promised  of  old  to  the  saints  of  God 
was  to  be  the  King,  God's  minister,  the  Kinsman 
Redeemer,  that  God  might  be  glorified  in  the 
salvation  of  all  wdio  believe.  But  none  other 
than  a  divine  person  could  accomplish  the  mighty 
task.  Therefore,  one  gospel,  the  fourth,  is  pre- 
eminently devoted  to  the  person  and  work  of  the 
Son  of  God. 
/       One  cannot  but  feel  that  divine  w^isdom  shines 

/  out  in  the  choice  of  the  four  penmen.  Matthew 
was  an  official  of  the  Roman  empire;  and  he  is 
appointed  to  write  of  Him  who  is  the  great  King, 

\     the  Sovereign  of  the  universe.    Mark  was  a  serv- 
I     ant  (Acts  xii.  12;  xiii.  5);  and  he  was  selected 

/      to  portray  Him  who  while  Lord  of  glory  was  con- 

I      tent  to  become  the  servant,  the  girded,  not  the 


Introduction  25 

arrayed  one.  Luke  was  a  pliysician  (Col.  iv.  14) ; 
and  he  was  chosen  to  tell  of  Him  who  is  the  healer 
of  the  sin-sick  and  dying.  And  John,  the  beloved 
disciple,  who  leaned  on  Jesus's  breast,  was  chosen 
to  reveal  Him  who  was  "  in  the  bosom  of  the 
Father.'^ 

There  is  inspiration  in  the  choice  of  the  theme 
of  each  gospel,  and  in  the  selection  of  the  penmen. 
Some  of  us  are  still  old-fashioned  enough  to  be- 
lieve in  plenary  inspiration,  and  in  structural  also. 


THE  GOSPEL  ACCORDING  TO 
MATTHEW 


THE 
GOSPEL  ACCORDING  TO  MATTHEW 

Ix  all  the  ancient  copies  of  the  New  Testament 
Matthew's  Gospel  stands  the  first  of  the  four 
gospels,  and  at  the  head  of  all  its  books.  It  is 
difficult  to  explain  the  reason  for  its  position.  It 
may  be  because  it  was  the  first  written  of  the 
four,  as  some  of  the  early  Christian  and  many 
modern  writers  say.  Or  it  may  be  because  of 
the  nature  of  its  contents.  Matthew  is  the  con- 
necting link  between  the  Old  Testament  and  the 
New.  In  its  structure,  in  its  wide  and  varied 
use  of  the  older  Scriptures,  and  in  the  form  and 
construction  of  many  of  its  sentences  it  resembles 
somewhat  closely  an  Old  Testament  book.  It 
binds  the  two  Testaments  together  as  no  other 
book  of  the  New  Testament  does.  For  these  or 
other  reasons  it  may  be  the  Gospel  according  to 
Matthew  was  given  the  place  it  now  holds,  and 
always  has  held,  in  the  canon. 

I.  The  author.  From  the  earliest  times,  as 
far  back  as  the  history  is  traceable,  it  has  been 
uniformly    ascribed    to    the    apostle    Matthew. 

29 


30  Studies  in  the  Four  Gospels 

There  is  not  a  dissentient  voice.  Christian  an- 
tiquity knew  no  other  author.  Doubt  on  the 
subject,  or  denial,  is  modern,  and  springs  mainly 
from  philosophical  presuppositions  and  doctrinal 
bias.  The  Gospel  itself  offers  no  feeble  evidence 
of  its  authorship ;  it  bears  its  own  credentials. 
That  it  was  written  by  a  Christian  Jew  must  be 
granted  by  all.  The  writer's  intimate  knowledge 
of  the  times  and  the  events  which  he  describes, 
the  questions  then  so  eagerly  and  anxiously  de- 
bated among  the  Jews,  their  attitude  toward  the 
teaching  of  the  Lord  Jesus,  and  their  hostility  to 
all  His  Avork  and  walk ;  the  minute  acquaintance 
he  displays  with  the  thoughts  and  feelings,  the 
ambitions  and  aspirations  of  the  apostles  and  dis- 
ciples, betoken  strongly  that  he  was  an  eyewit- 
ness of  what  he  relates,  and  one  of  Christ^s  com- 
pany. If  so,  he  was  himself  an  apostle,  and  if 
an  apostle,  then  he  was  Matthew,  and  no  one 
else. 

Throughout  the  Gospel  he  receives  the  name 
Matthew  and  no  other.  Even  when  called  to  be 
a  disciple  he  is  thus  designated  (ix.  9).  In  the 
corresponding  places  in  Mark  (ii.  14)  and  Luke 
(v.  27)  he  is  called  Levi.  The  same  person  seems 
to  be  meant.  Probably  his  original  name  was 
Levi,  and  upon  his  call  to  be  an  apostle  (x.  3), 
or  thereafter,  he  took  the  name  Matthew,  which 
signifies  "  The  gift  of  Jehovah/'     Such  changes 


Gospel  According  to  Matthew  31 

of  name  were  common — e.  g.,  Simon  into  Peter, 
Saul  into  Paul,  Nathanael  into  Batholomew. 
Mark  tells  us  that  Levi  was  "  the  son  of  Al- 
phreus/^  It  has  been  conjectured  that  Levi's 
father  was  the  same  as  Alphseus  the  father  of 
James  the  apostle  (Matt.  x.  3).  If  so,  then  Mat- 
thew and  James  were  brothers.  But  it  is  not 
probable,  for  the  two  are  not  named  together  in 
any  list  of  the  apostles,  whereas  brothers  are  gen- 
erally grouped  together  there.  An  incidental 
mark  of  authorship  is  appended  to  his  name 
in  chapter  x.  3,  in  the  phrase,  "  Matthew  the 
publican."  In  the  lists  of  the  apostles  given  in 
Mark  (iii.  18)  and  Luke  (vi.  15),  the  distinguishing 
epithet  is  not  employed  ;  Matthew  alone  intro- 
duces it,  and  it  is  his  sign  manual. 

A  publican  was  a  collector  of  imposts  under 
the  Roman  government.  Matthew,  however, 
was  stationed  at  Capernaum,  which  was  in  the 
the  tetrarchy  of  Herod  Antipas.  Accordingly,  he 
exercised  the  office  under  that  ruler,  which  was 
one  degree  better  than  if  he  had  been  a  publican 
directly  under  Rome.  Still,  Herod  was  Rome's 
creature ;  and  hence  the  publican  under  his  rule 
was  almost  as  odious  as  any  other.  For  the 
vicious  system,  wherever  prevailing,  led  almost 
of  necessity  to  dishonesty  and  extortion.  Publi- 
cans were  cordially  hated  by  the  public  generally. 
They  were  regarded  as  the  enemies  of  society  and 


32  Siiidles  in  the  Four  Gospels 

traitors  to  the  cause  of  Israel.  They  were  shunned 
as  outcasts,  unfit  for  the  companionship  of  the 
upright  and  the  patriotic.  It  was  the  sneer  of 
the  Pharisees  that  Jesus  who  refused  to  act  accord- 
ing to  their  code  received  sinners,  and  even  ate 
with  them  (Luke  xv.  1,  2).  "  Publicans  and 
sinners  "  is  a  phrase  we  often  meet  with  in  Script- 
ure, and  it  is  significant.  Of  no  social  standing, 
and  commanding  no  respect,  the  publicans  made 
company  of  those  who,  like  themselves,  were  out- 
casts and  ^^ sinners."  To  this  class  Matthew 
belonged.  Luke  records  (vs.  27-32)  that  after 
his  call  Matthew  made  a  great  feast  for  Jesus, 
and  ^'  a  great  multitude  of  publicans  and  others 
were  sitting  at. meat  with  them"  (R.  V.).  We 
learn  from  the  account  who  those  ^^  others " 
were — viz.,  ^'  sinners,"  verse  30.  They  were  the 
only  persons,  probably,  who  would  be  found  at  a 
taxgatherer's  table.  The  Pharisees  were  deeply 
offended  that  our  Loi^d  should  mingle  with  such 
^'  company."  No  respectable  Hebrew  would  dare 
attend  such  a  feast — a  company  of  worthless  folk, 
ostracised  and  excommunicated.  What  an  out- 
rage on  social  and  religious  decency !  By  two 
brief  but  telling  statements,  one  a  quotation  from 
the  Old  Testament,  Jesus  effectually  put  to  silence 
the  carping  critics. 

II.  Did  Matthew  write  his  Gospel  in  Hebrew 
(or  Aramaic,  the  dialect  of  Hebrew  spoken  at  the 


Gospel  According  to  llatthcw  33 

time  in  Palestine),  or  in  Greek,  or  in  both?  This 
question  is  not  asked  with  a  view  to  its  discus- 
sion, but  only  for  the  sake  of  a  remark  that  is 
deemed  important.  The  majority  of  the  early 
Christian  writers  affirm  Avith  considerable  una- 
nimity that  there  existed  a  Hebrew  Gospel  by 
Matthew.  Disbelief  in  a  Hebrew  original  is  en- 
tertained by  many  modern  writers,  while  its  ex- 
istence is  the  belief  of  many  others.  The  question 
is  not  yet  settled,  far  from  it,  nor  will  it  be  until 
further  light  is  had.  That  the  Greek  Gospel  by 
Matthew  is  an  original  and  not  a  translation  is 
susceptible  of  strong  proof,  almost  amounting  to 
a  demonstration.  It  bears  every  mark  of  being 
an  original,  and  nothing  scarcely  of  being  the  work 
of  a  translator.  Our  MatthcAV  "  stands  on  pre- 
cisely the  same  footing  as  the  other  gospels  :  it  is 
cited  as  early,  and  as  constantly  as  they  are.''  The 
conclusion  of  Alford  is  that  also  of  the  most  de- 
vout and  reverent  students  of  the  New  Testament 
— "  We  have  thus  to  consider  the  First  Gos- 
pel on  the  same  ground,  and  to  judge  it  by  the 
same  rules,  as  the  Second  and  Third  Gospels." 
AVe  may  come  to  its  study,  therefore,  with  the 
confidence  that  we  have  here  that  which  it  pleased 
the  Holy  Spirit  to  give  us  through  the  apostle 
Matthew. 

III.  Structure  of  the  Gospel.    The  book  is  care- 
fully composed,  and   its   contents   are  arranged 


34  Studies  in  the  Four  Gospels 

with  the  most  marvelous  exactness  and  skill. 
Order  growing  out  of  a  preordained  plan  and 
well-defined  purpose  characterizes  it  throughout. 
^'  There  is  not  a  sentence  in  it  but  is  in  its  logical 
place,  not  one  that  is  not  a  link  in  the  chain/^ 
(Weston).  The  plan  molds  the  style,  governs 
the  structure,  and  knits  the  parts  together  into 
perfect  unity.  This  feature,  so  uncommon  in 
books,  is  not  to  be  attributed  to  the  official  train- 
ing which  Matthew  received,  nor  to  the  business 
habits  he  acquired  Avhile  engaged  as  a  collector 
of  taxes.  No  man,  no  matter  what  his  education 
or  his  experience,  could  ever,  unaided,  have  writ- 
ten such  a  book  as  this.  Its  real  author  is  the 
Spirit  of  God.  Of  course,  it  is  quite  true  that 
the  penman  was  fitted  by  his  trainiug  to  be  a 
serviceable  instrument  for  the  Spirit^s  use ;  but 
this  is  all  that  can  be  affirmed  of  it. 

The  book  falls  into  three  parts.  Part  I.  The 
genealogical  descent,  birth,  and  events  attending 
it,  chapters  i.,  ii.  Part  II.  The  public  or  official 
work  of  Jesus,  and  manifestations  of  liis  Mes- 
siahship,  chapters  iii.-xvi.  12.  Part  III.  Prep- 
aration for  the  crucifixion  and  resurrection.  Parts 
II.  and  III.  are  each  preceded  by  a  time  note 
and  a  significant  event.  The  baptism  is  the  not- 
able ev6nt  that  introduces  Part  IL(iii.  16).  The 
mark  of  time  is,  ^'  From  that  time  Jesus  began 
to  preach,  and  to  say.  Repent :  for  the  kingdom 


Gospel  According  to  Maiihcw  85 

of  heaven  is  at  hand"  (chapter  iv.  17).  Jesus' 
baptism  was  fraught  with  the  deepest  lessons  and 
with  the  most  momentous  issues.  Only  a  few 
of  these  need  now  be  mentioned.  (1)  It  authen- 
ticated the  mission  and  ministry  of  John  the  Bap- 
tist. (2)  It  was  "to  fulfill  all  righteousness/'  i.  c, 
every  ordinance  and  requi  remcnt.  Jesus'  supreme 
mission  was  to  do  the  will  of  God.  (3)  It  meant 
identification  with  his  people.  "  It  behooved 
him  to  be  made  like  unto  his  brethren"  (Heb.  li. 
17).  John's  baptism  was  unto  repentance  for  the 
remission  of  sins.  But  Jesus  had  no  sin  to  con- 
fess, and  none  to  be  remitted  (Heb.  vii.  26).  Why, 
then,  is  He  here  ?  It  is  of  grace — the  source  and 
channel  of  everything  in  Him.  He  is  one  with 
His  people,  and  He  will  identify  Himself  with  them 
even  in  submitting  to  the  ordinance  for  repent- 
ance and  remission  of  sins.  (4)  It  was  to  induct 
Him  officially  into  his  ministry.  At  the  Jordan, 
centuries  before,  God  had  magnified  Joshua  in 
the  sight  of  all  Israel,  as  the  successor  of  Moses 
(Josh.  iii.  7).  He  was  but  a  dim  shadow  of  the 
true  Joshua- Jesus.  Here  again  at  the  Jordan 
God  magnifies  the  Lord  Jesus  by  the  gift  to  Him 
of  the  Holy  Spirit,  and  by  His  own  audible  voice 
announcing  His  good  pleasure  and  His  delight  in 
Him,  thus  acknowledging  and  sealing  Him  as  his 
Son,  His  Servant,  and  Messiah  (John  i.  33 ;  iii. 
34;  vi.  27).     Isaiah  had  predicted  that  the  Spirit 


36  Studies  in  the  Four  Gospels 

of  the  Lord  should  rest  upon  the  Messiah,  and  J 
so  qualify  Him  for  His  mighty  task  (xi.  2  ;  Ixi.  1/ 
2) ;  and  at  His  baptism  the  promise  is  fulfilled 
(cp.  Luke  iv.  17-19).  Baptized  by  John  with 
water,  baptized  with  the  Holy  Spirit  without 
measure,  He  goes  forth  to  encounter  and  conquer 
the  adversary  in  the  wilderness,  and  to  accomp- 
lish the  mighty  mission  for  which  He  was  sent 
into  the  world.  ^^And  Jesus  returned  in  the 
power  of  the  Spirit  into  Galilee  ^^  (Luke  iv.  14,) 
and  began  the  Galilsean  ministry. 

Part  III.  is  likewise  introduced  by  a  time  note 
and  a  notable  event  (chapters  xvi.  13-xxviii.).  The 
mark  of  time  is  the  following :  "  From  that  time 
began  Jesus  to  show  unto  his  disciples,  how  that 
he  must  go  unto  Jerusalem,  and  suffer  many 
things  of  the  elders  and  chief  priests  and  scribes, 
and  be  killed,  and  the  third  day  be  raised  up," 
(xvi.  21,  R.  V.)  This  is  the  first  distinct  pre- 
diction in  Matthew  of  the  Lord's  crucifixion  and 
resurrection. 

The  event  connected  with  this  third  part  of 
the  Gospel  is  the  transfiguration  (xvii.  1-9  ;  verse 
9  of  this  chapter  again  announces  His  resurrec- 
tion). The  transfiguration  was  intended  to  ilhis- 
trate  more  than  one  great  truth.  (1)  It  Avas  a 
supernatural  exhibition  of  the  essential  glory  of 
Christ.  The  dazzling  splendor  with  which  His 
person  glowed  was  not  external  or  reflected,  not 


Gos2')cl  According  to  Matthew  37 

sometliing  put  upon  Him  ;  it  was  His  own  ;  it 
dwelt  within  Him,  though  commonly  veiled  from 
human  sight;  was  the  display  of  the  infinite  per- 
fection that  necessarily  belonged  to  Him  as  the 
Son  of  God.  (2)  It  was  a  symbolical  represen- 
tation of  His  power  and  coming.  So  Peter,  one 
of  the  witnesses  of  it,  explains  it  (2  Pet.  i.  16-18). 
(3)  It  was  to  confirm  the  prophetic  Scriptures. 
The  deep  lesson  that  Peter  gathered  from  this 
marvelous  scene  he  has  himself  forcibly  stated : 
^^  And  we  have  the  word  of  prophecy  made  more 
sure  ;  whereunto  ye  do  well  that  ye  take  heed,  as 
unto  a  lamp  shining  in  a  dark  place,  until  the  day 
dawn,  and  the  day-star  arise  in  your  hearts'' 
(2  Pet.  i.  19).  The  disciples  had  a  firmer  hold 
on  the  prpphetic  word  after  the  transfiguration 
than  ever  before ;  so  should  we.  (4)  It  was  to 
*^  inaugurate  the  sufferings  of  Christ,  and  to  set 
Him  apart  as  the  Lamb  of  God  who  was  to  take 
away  the  sin  of  the  Avorld  "  (Dods).  The  three 
who  were  the  witnesses  of  His  transfiiruration 
Avere  likewise  witnesses  of  His  mysterious  agony 
in  the  garden.  Nor  is  it  too  much  to  say  that  the 
one  scene  is  closely  associated  with  the  other. 
Luke  reports  a  word  that  formed  the  topic  of  the 
conversation  which  Moses  and  Elijah  had  with 
Him  in  the  mount — "  decease,"  exodus,  i.  e.,  His 
departure  from  the  world.  But  in  His  exodus  he 
would    accomplish   such   a   deliverance   as   that 


38  Studies  in  the  Four   Gospels 

eifected  through  Moses,  save  that  His  would  be  the 
glorious  reality,  while  that  was  no  more  than  a 
dim  and  distant  shadow.  In  view  of  that  blessed 
exodus  toward  which  He  was  now  turuing  His  face 
with  solemn  and  deliberate  determination,  the 
Father  again,  as  at  His  baptism,  audibly  attests 
His  delight  in  Him  :  '•  This  is  my  beloved  Son,  in 
whom  I  am  well  pleased  ;  hear  ye  him,''  (xvii.  5). 
There  are  therefore  two  well-defined  stages  in 
the  ministry  of  Christ,  according  to  Matthew. 
In  the  first  stage  (chapters  iii.  13-xvi.  20),  the 
Lord  proclaims  the  kingdom  of  heaven,  works 
the  signs  and  wonders  proper  alone  to  the  Mes- 
siah— wonders  and  signs  that  confirm  and  estab- 
lish His  doctrine  touching  the  kingdom,  and  Him- 
self as  the  King.  Then  at  the  close,  of  it  He 
takes  account  with  His  disciples  of  the  result  of 
His  labors  and  testimony  :  "  Who  do  men  say 
that  I,  the  Son  of  man,  am?''  (xvi.  13-20).  In 
the  second  stage.  He  addresses  Himself  to  the 
solemn,  awful  event  of  His  crucifixion  (xvi.  21- 
xxviii.).  In  the  first,  the  kingdom  is  made  most 
prominent,  is  pressed  upon  the  chosen  nation 
with  unparalleled  earnestness  and  power.  In 
tlie  second,  tlie  kingdom  perceptibly  recedes,  and 
becomes  at  length  the  subject  of  prophecy  and 
the  object  of  hope  (chapter  xxi.  xxiii.-xxv.).  The 
cross  looms  upward  on  the  dark  horizon  ever 
more  distinctly  and  vividly,  until  the  tremendous 


Gospd  According  to  Matthew  39 

deed  is  done.  In  the  one,  the  King  and  His 
kingdom  arc  offered  to  the  nation  on  the  only- 
conditions  npon  which  they  could  be  presented — 
viz.,  npon  the  people\s  repentiince  and  their  ac- 
ceptance of  Jesus  as  the  Messiali.  In  the  other, 
the  King  is  rejected,  the  kingdom  is  taken  from 
the  rightful  owners,  is  given, to  others,  and  the 
King  goes  to  the  cross.  The  Jews'  rejection  of 
Jesus  as  Messiah  leads  to  their  rejection  in  turn  ; 
then  the  fall  of  Jerusalem,  the  demolition  of  the 
temple,  the  destruction  of  their  polity,  and  their 
dispersion  throughout  the  world  are  announced  ; 
and  the  disci })les  are  bidden  to  carry  the  glad 
tidings  of  salvation  to  all  the  nations  (chapters 
xxiii.  34-39;  xxviii.  18-20). 

How  amazing  is  the  answer  the  apostles  return 
to  His  question,  ^'  Who  do  men  say  that  I,  the 
Son  of  man,  am?''  "Some  say,  John  the  Bap- 
tist ;  some  Elijah  ;  and  others,  Jeremiah,  or  one 
of  the  prophets."  This  is  the  report  of  the  dis- 
ciples as  to  Israel's  conception  of  Jesus.  Not 
one  word  about  the  Messiah  ;  not  even  a  hint 
that  He  might  be  the  expected  Deliverer.  They 
say  He  is  a  prophet,  perhaps  even  one  risen  from 
the  dead,  but  nothing  more.  That  He  is  the 
Messiah  appears  foreign  to  their  thoughts  of 
Him.  And  this  is  the  outcome,  the  fruit  of  a 
ministry  and  testimony  such  as  the  world  had 
never   before   seen,  never  will   know   until  He 


40  Studies  in  the  Four  Gospels 

comes  again,  a  ministry  when  the  Son  of  God, 
the  Messiah  of  Israel,  spoke  to  men,  wrought  His 
mighty  deeds  among  them  ;  when  the  powers  of 
the  world  to  come  were  manifested  and  felt  as 
never  before  nor  since.  Heaven,  earth,  demons, 
angels,  and  the  Father  Himself  bore  witness  to 
Him,  and  yet  the  people  could  see  no  more  in 
Him  than  a  prophet  like  Elijah  or  Jeremiah,  and 
could  infer  no  more  than  that  He  might  be  the 
risen  Baptist.  So  true  it  is  that  "  He  came  unto 
his  own,  and  his  own  received  him  not;"  so 
true  it  is  that  "  the  world  Avas  made  by  him,  and 
the  world  knew  him  not''  (John  i.  ICT,  11).  At 
His  own  door  He  stood  and  knocked,  only  to  find 
it  shut  in  His  face.  Israel  rejected  their  Mes- 
siah, and  the  kingdom  promised  them  was  taken 
away  from  them. 

IV.  A  more  particular  analysis  is  the  following : 
Matthew  demonstrates  that  Jesus  did  the  public 
work  and  bore  the  public  character  of  the  Mes- 
siah, the  promised  Prophet  and  King.  This  he 
accomplishes  by  many  infallible  proofs :  (1)  By 
His  genealogy,  chapter  i.  ;  (2)  by  events  con- 
nected with  His  birth,  whereby  ancient  prophecies 
were  fulfilled,  ii.  ;  (3)  by  the  ministry  of  John 
the  Baptist,  iii. ;  (4)  by  the  trial  of  the  King, 
iv.  ;  (5)  by  the  proclamation  of  the  kingdom,  v.- 
vii. ;  (6)  by  the  miracles,  viii.,  ix.  ;  (7)  by  the 
mission  of  the  twelve,  x. ;  (8)  by  tlie  enunciation 


Gospel  According  to  Maithao  41 

of  the  principles  of  the  kingdom,  and  its  progress 
in  the  world,  xi.-xiii. ;  (9)  by  the  hostility  of  the 
rulers  and  the  unbelief  of  the  people,  xiv.-xvii. ; 
(10)  by  the  Messianic  character  exhibited  and 
claimed,  xviii.-xxi. ;  (11)  by  His  rejection,  and 
His  predictions  of  the  end,  xxii.-xxv. ;  (12)  by 
His  sacrifice,  and  the  events  associated  therewith, 
xxvi.,  xxvii. ;  (13)  by  His  triumphant  resurrec- 
tion, xxviii.  1-17;  (14)  and  by  His  royal  com- 
mission, xxviii.  18-20. 

Another  analysis  is  the  following : 
A.  Messiah's  Birth,  chapters  i.,  ii. 

1.  Genealogy,  chapter  i,  1-17. 

2.  Birth,  i.  18-25. 

3.  Visit  of  the  Wise  men,  ii.  1-12. 

4.  Flight  into  Egypt,  ii.  13-23. 

B.   Messiah's   preparation  for  His  Ministry, 
iii.,  iv.  11. 

1.  Preaching  of  John,  iii.  1-12. 

2.  Baptism  of  Jesus,  iii.  13-17. 

3.  Temptation,  iv.  1-11. 

C.  Messiah's  Presentation  to  Israel  by  signs, 
and  wonders,  and  mighty  deeds,  iv.  12-xvi.  12. 

1.  Beffinnino^  of  His  Ministrv,  iv.  12-25. 

2.  Sermon  on  the  Mount,  v.-vii. 

3.  Messianic  Miracles,  viii.,  ix. 

4.  Mission  of  the  Twelve,  x. 

5.  Dangers    impending,   warnings    uttered, 
xi.,  xii. 


42  Studies  in  the  Four  Gospels 

6.  Prophetic  History  of  the  Kingdom   of 
Heaven,  duriug  the  present  dispensation,  xiii. 

7.  Messianic  Works  and  Words,  xiv.-xvi. 
12. 

D.  Messiah  taking  account  of  results  of  His 
Ministry,  xvi.  13-20. 

E.  Preparation  of  Messiah  for  the  Cross,  xvi. 
21-xxv. 

1.  First  Prediction  of  His  Death,  xvi.  21. 

2.  Second  Prediction,  xvii.  9,  12. 

8.  Third  Prediction,- :5ix.  18,  19. 

4.  Final  Testimony  to    Impenitent   Israel, 
chapters  xxi.-xxv. 

F.  Arrest,  Trial,  and  Crucifixion  of  Messiah, 
chapters  xxvi.,  xxvii. 

G.  Messiah's  Resurrection,  xxviii. 

V.  The  central  idea  of  the  First  Gospel.  From 
the  preceding  remarks  it  is  clear  that  Matthew's 
is  the  Gospel  of  the  Messiah.  The  main  object 
of  the  Spirit  in  this  Scripture  is  to  show  that 
Jesus  of  Nazareth  is  the  predicted  Deliverer,  of 
whom  Closes  and  the  prophets  did  write.  Ac- 
cordingly, the  events  in  the  life  of  Jesus,  His 
words  and  His  works,  are  grouped  together  so  as 
to  prove  and  illustrate  this  great  theme.  This, 
it  is  believed,  is  the  prominent  feature  of  the 
Gospel.  Messiah,  according  to  the  prophets,  is  a 
divine  person  ;  He  is  also  human,  the  son  of  a 
virgin ;  moreover,  He  bears  the  holy  name,  Im- 


Gospel  According  to  3Iatthew  43 

manuel,  God  with  us.  But  in  a  special  sense  He 
is  the  King  of  Israel,  the  Redeemer  of  the  chosen 
people  (Isa.  vii.  14 ;  ix.  6  ;  liii. ;  Jer.  xxiii.  5). 

Furthermore,  He  is  the  Son  and  Lord  of 
David  and  the  occupant  of  his  throne  (2  Sam.  vii. 
12,  13;  Acts  ii.  30-32).  All  these  features  in 
the  person  and  work  of  the  Messiah  Matthew 
keeps  in  view.  But  his  preeminent  theme  is, 
Jesus  the  promised  King  and  Deliverer,  the  one 
in  whom  the  Messianic  predictions  find  their  am- 
ple and  complete  fulfillment.  This  appears  from 
the  first  sentence  of  his  book  (chapter  i.  1).  It 
is  the  key-verse  of  Matthew.  Every  book  of 
the  Bible  has  its  key,  and-  the  key  is  not  always 
hung  up  at  the  door.  Here,  however,  it  is : 
^'  The  book  of  the  generation  of  Jesus  Christ,  the 
son  of  David,  the  son  of  Abraham.^'  The  chron- 
ological order  is  reversed.  David  was  later  than 
Abraham  by  centuries,  yet  he  is  named  first. 
Why  ?  Because  it  was  with  him  the  royal  INIes- 
sianic  covenant  was  made  (1  Chron.  xvii. ;  Psalm 
Ixxxix.).  Jesus  is  that  glorious  Son  of  whom  it 
was  promised  in  the  covenant,  "  His  throne  shall 
be  established  forever."  Hence  Matthew  names 
David  first  as  progenitor  of  Messiah.  But  Mes- 
siah is  also  the  son  of  Abraham.  God  made  two 
covenants  with  the  chosen  people :  one  with 
Abraham,  in  which  it  was  stipulated  that  all  na- 
tions should  be  blessed  in  his  seed;  the  other 


44  Studies  in  the  Four  Gospels 

with  David,  iu  which  the  prominent  feature  is 
the  everlasting  throne  and  kingdom  of  God,  The 
first  is  the  gracious  covenant ;  the  second,  the 
royal.  The  first  contemplates  redemption  ;  the 
second,  the  establishment  of  that  kingdom  which 
in  due  time  will  subdue  all  things  to  God. 
Matthew  takes  up  both  and  shows  how  they  have 
their  fulfillment  in  the  Lord  Jesus.  But  it  is 
with  the  Davidic  he  is  more  especially  concerned ; 
and  so  he  orders  the  names  in  the  first  verse  of 
his  book  as  he  does :  "  Jesus  Christ,  the  son  of 
David,  the  son  of  Abraham.'^  Christ  is  the  one 
and  only  one  promised  in  the  two  covenants. 

We  are  now  to  see  how  Matthew  works  out 
the  great  theme,  that  Jesus  is  the  Messiah  fore- 
told in  the  Old  Testament,  and  waited  for  by  the 
people  of  God. 

I.  The  order  of  narration  in  Matthew  is  worthy 
of  notice.  Chronological  sequence  is  not  strictly 
adhered  to.  There  is,  of  course,  a  general  ob- 
servance of  the  succession  of  events  in  the  minis- 
try of  the  Lord,  but  Matthew's  plan  is  thoroughly 
systematic,  and  his  plan  molds  the  structure  of 
the  book.  He  arrano^es  his  material  in  a  loo-- 
ical  rather  than  in  a  strictly  historical  manner. 
He  groups  events  and  discourses  and  many  of  the 
miracles  together,  though  they  may  be  somewhat 
sundered  fK)m  each  other  as  to  the  time  when 


Gospel  According  to  Matthcio  45 

they  actually  occurred.  The  indefinite  particle 
of  time  "  then/'  found  in  the  First  Gosj^el  some 
ninety  times,  marks  the  transitions  in  the  narra- 
tive. The  phrase,  "  When  Jesus  had  ended  these 
sayings,'^  indicates  the  topical  arrangement  (vii. 
28  ;  xi.  1  ;  xiii.  53  ;  xix.  1  ;  xxvi.  1). 

II.  In  the  development  of  his  theme  Matthew  is 
careful  to  keep  within  the  limits  of  Jewish 
hopes.  He  never  loses  sight  of  the  essential 
point,  the  presentation  of  Jesus  to  the  chosen 
people  as  the  Messiah.  By  this  is  not  meant 
that  this  Gospel  was  written  for  the  Jews,  either 
Christian  or  unbelieving.  "As  soon  might  we- 
say  that  because  it  is  the  kingly  Gospel  it  was 
written  for  kings.''  In  proving  the  fulfillment 
of  the  Messianic  promises  and  hopes  in  the  per- 
son and  work  of  Jesus,  he  likewise  proves  that 
salvation  by  Him  is  brought  and  offered  to  them. 
Accordingly,  the  First  Gospel  moves  almost  ex- 
clusively within  Jewish  circles.  Here  Jesus  says 
He  is  sent  only  to  Israel's  lost  sheep  (xv.  24).  He 
commands  His  apostles  to  preach  only  to  Jews  ; 
gentiles  and  Samaritans  are  passed  by  (x.  5). 
Jews  are  the  children  of  the  kingdom  (viii.  12). 
According  to  the  unvarying  apostolic  custom, 
Matthew  presents  the  Saviour  first  and  foremost 
to  the  covenant  people.  After  His  rejection, 
death,  and  resurrection,  the  message  of  salvation 
is  sent  to  the  whole  world  (xxviii.  18-20). 


46  Studies  in  the  Four  Gospels 

III.  Messiah's  Genealogy  (chapter  i.).  In 
Matthew,  it  is  strictly  Jewish,  being  carried 
down  from  Abraham  to  Joseph,  the  husband  of 
Mary  ;  while  Luke  traces  our  Lord's  human  de- 
scent from  Joseph  through  Heli  up  to  Adam,  the 
father  of  our  race.  The^First  Gospel  is  occupied 
with  the  Saviour's  Jewish  relations,  the  third 
with  those  He  sustains  to  the  whole  race.  Some 
things  in  these  two  genealogical  tables  are  worthy 
of  note.  Matthew's  obviously  is  that  of  Joseph, 
and  is  in  the  royal  line  through  ''David  the 
king,"  Solomon,  Rehoboam,  etc.  From  Abraham 
to  David  the  two  correspond,  but  from  David  to 
Joseph  they  widely  differ.  Luke  probably  gives 
us  Mary's  (proof  is  deferred  until  his  Gospel  is 
under  review).  Messiah  was  to  be  the  seed  of 
woman,  the  son  of  a  virgin  (Gen.  iii.  15;  Isa. 
vii.  14).  The  prophecy  had  its  literal  fulfillment 
in  the  birth  of  Jesus  (Matt.  i.  18-23;  Gal.  iv. 
4).  Messiah  was  Joseph's  son  only  in  the  legal 
sense,  as  entitled  to  sit  on  David's  throne.  Had 
Joseph  been  Hjs  father  according  to  the  flesh,  He 
could  not  have  occupied  that  throne.  God's 
word  barred  His  way  to  it.  In  Jer.  xxii.  30,  we 
read,  ''  Thus  saith  the  Lord,  Avrite  ye  this  man 
childless,  a  man  that  shall  not  prosper  in  his 
days  :  for  no  man  of  his  seed  shall  prosper,  sitting 
upon  the  throne  of  David,  and  ruling  any  more 
in  Judah."     This  sentence  is  pronounced  against 


Gospel  According  to  Matthew  47 

Jehoiakin  or  Jechoniab,  the  last  king  but  one  of 
Jiidali  in  the  line  of  David,  and  he  never  had  a 
son  to  rule  ;  Zedekiah,  his  successor,  was  his 
uncle  (2  Kings  xxiv.  17  ;  Jer.  xxxvii.  1).  Now, 
Joseph,  the  husband  of  Mary,  was  the  lineal  de- 
scendant of  this  man  Jechoniab  (Matt.  i.  11,  12). 
Luke  traces  the  line  through  Nathan  to  David 
(Luke  iii.  31).  Nathan  was  David's  son  (2  Sam. 
V.  14).  But  neither  Nathan  nor  bis  heirs  had 
any  promise  to  occupy  David's  throne.  The 
royal  line  was  in  Solomon  and  his  descendants. 
If,  therefore,  Jesus'  is  the  son  of  Nathan  accord- 
ing to  the  flesh,  how  is  He  to  reach  the  throne  ? 
The  difficulties  are  twofold  and  serious  :  if  He  is 
Joseph's  son  according  to  the  flesh,  then  God's 
word  in  Jer.  xxii.  30  stands  between  Him  and  the 
throne ;  if  He  is  Nathan's  son.  He  has  no  legal 
right  to  it.  The  solution  is  by  marriage.  By 
divine  direction,  Joseph  becomes  Mary's  husband, 
and  thus  Messiah's  way  to  David's  throne  is 
cleared  of  every  obstacle.  Two  genealogies  are 
indispensable  to  meet  all  the  requirements  of 
God's  w^ord  touching  the  incarnation ;  the  one  to 
accomplish  the  prophecy  that  Messiah  is  both 
David's  son  and  heir,  the  other  to  fulfill  the  pre- 
diction that  He  is  the  son  of  a  Hebrew  virgin.^ 

^  See  Wilkinson's  "  Israel  My  Glory,"  from  which  much 
of  the  above  remarks  on  Messiah's  (lenealogies  in  Matt,  and 
Luke  is  taken. 


48  Studies  in  the  Four  Gospels 

Between  Joram  and  Uzziali  (verse  8)  the  list 
omits  three  names :  Ahaziah,  Joash,  and  Amaziah. 
Two  reasons  may  be  given  for  the  omission : 
first,  to  bring  the  number  of  names  within  the 
limit  of  fourteen ;  second,  to  throw  out  the  more 
immediate  descendants  of  the  wicked  Athaliah, 
daughter  of  Ahab  and  Jezebel.  God's  Spirit  ex- 
hibits His  resentment  at  the  grafting  of  that 
idolatrous  stock  upon  the  house  of  David  by  re- 
fusing to  admit  the  names  of  Athaliah's  heirs  for 
three  generations. 

Another  omission  occurs  at  verse  11,  viz., 
Jehoiakim,  father  of  Jehoiakin,  or  Jechoniah 
(verse  12).  There  is  some  slight  evidence  that  this 
omission  occurred  through  the  oversight  of  some 
scribe  of  a  very  ancient  text  of  Matthew.^ 

Four  women  are  found  in  Matthew's  list,  with 
three  of  whom — viz.,  Tamar,  Rahab,  and  Bath- 
sheba — heinous  sin  is  found.   The  fourth,  though 

*  The  similarity  between  the  names  of  Jehoiakim  and 
Jehoiachin  in  some  Greek  forms  is  very  great,  and  tlie  latter 
might  readily  be  mistaken  for  the  former,  and  thus  one  of 
them  might  be  omitted.  Besides,  the  expression  **  Jechonias 
and  his  brethren"  is  difficult,  for  while  Jehoiakim  had 
broth.ers  (2  Chron.  iii.  15),  we  nowhere  read  Jehoiakin  had. 
Moreover,  Jehoiakim  reigned  eleven  years  (2  Kings  xxiii, 
36),  while  Jehoiakin  reigned  but  three  months  (2  Kings 
xxiv.  8).  If  both  names  were  in  the  original  Matthew,  then 
we  have  the  exact  number  of  fourteen  generations  in  each 
division.  As  the  text  stands,  Jechoniah  begins  and  ends 
two  divisions. 


Gospel  According  to  Matthew  49 

pure  and  true,  belonged  to  an  abhorred  race,  the 
Moabites.  Messiah's  ancestors  were  fallen  and 
guilty,  like  the  rest  of  mankind.  But  although 
He  was  descended  from  an  impure  race.  He 
brought  no  taint  of  sin  into  the  world  with  Him ; 
though  He  associated  with  sinful  men  and  grap- 
pled with  fierce  temptations,  He  was  without  sin  ; 
therefore  can  He,  the  strong  and  the  mighty,  de- 
liver the  oppressed. 

lY.  The  quotations  made  from  the  Old  Testa- 
ment in  Matthew.  They  far  exceed  in  number 
those  found  in  any  one  of  the  other  gospels ; 
they  almost  equal  those  of  all  the  others  com- 
bined. Note  some  features  of  these  citations. 
First,  their  range.  They  touch  almost  every 
event  in  the  Lord's  earthly  life,  from  His  birth 
to  His  death.  Especially  where  His  Messiahship 
is  involved  they  are  introduced.  Matthew  finds 
Messiah  in  many  places  in  the  Old  Testament 
where  we,  looking  no  deeper  than  the  surface, 
would  fail  to  discover  Him.  To  Matthew  the 
older  Scriptures  are  replete  with  adumbrations 
and  predictions  of  the  promised  one.  He  sees,  or 
seems  to  see,  in  the  chosen  people  a  Messianic 
nation  whose  history  and  whose  experience  to 
some  degree  foreshadow  Him  in  whom  every 
prophecy  and  promise  shall  find  its  ample  fulfill- 
ment (cp.  i.  22,  23 ;  ii.  14,  15,  23,  etc.). 

Secondly,   note    their   minuteness.      The    Old 

4 


50  Studies  in  the  Four  Gospels 

Testament  is  applied  to  a  great  variety  of  inci- 
dents and  crises  in  the  Saviour's  life — e.  g.,  His 
birth  (i.  23,  cp.  Isa.  vii.  14) ;  birthplace  (ii.  6,  cp. 
Micah  V.  2) ;  flight  into  Egypt  (ii.  13,  cp.  Hos. 
xi.  1) ;  Rachel  weeping  over  her  slaughtered 
children  (ii.  17,  18,  cp.  Jer.  xxxi.  15,  etc.).  His 
miracles  of  healing  are  declared  to  be  a  fulfillment 
of  prophecy  (viii.  17,  cp.  Isa.  liii.  4).  His  teach- 
ing by  parables  is  justified  by  Scripture  (xiii.  13- 
15,  cp.  Isa.  vi.  9,  10).  His  public  ministry  is  sanc- 
tioned by  the  \Yord  of  God  (xii.  17-21,  cp.  Isa. 
xlii.  1-7).  His  triumphant  entry  into  Jerusalem 
was  the  accomplishment  of  prophetic  Scripture 
(xxi.  4,  5,  cp.  Zech.  ix.  9).  Mark  and  Luke  also 
record  this  incident,  but  do  not  quote  Scripture ; 
John  does  (cp.  John  xii.  15).  His  abandonment 
by  His  disciples  is  likewise  a  fulfillment  of  Scrip- 
ture (xxvi.  31,  cp.  Zech.  xiii.  7).  His  betrayal 
for  thirty  pieces  of  silver  is  also  a  fulfillment 
(xxvii.  9,  cp.  Zech.  xi.  12,  13). 

These  quotations  establish  the  fact  that  Mes- 
siah is  the  centml  figure  of  the  Old  Testament 
and  the  supreme  object  of  that  revelation.  It  is 
obvious  that  Matthew's  chief  aim  is  to  show  that 
the  events  in  the  life  and  ministry  of  the  Lord 
which  he  records  occurred  in  accordance  with 
what  the  prophets  had  foretold  respecting  the 
^  Messiah.  The  formula  Avith  which  he  commonly 
introduces  his  citation  is  ^^  That  it  might  be  ful- 


Gospel  According  to  3Iatthcw  51 

filled  which  -was  spoken  through  the  prophet." 
Matthew's  has  been  well  named  ''  The  Gospel  of 
the  fulfillment.'' 

They  show  likewise  how  that  from  of  old 
Messiah's  rejection  by  Israel  was  foreseen  and 
fiiithfully  announced.  They  prove  that  from 
birth  to  death  the  s^lorious  King^  for  whom  the 
people  pretended  to  wait  was  to  be  disowned, 
refused,  misrepresented,  calumniated,  and  finally 
put  to  death  by  that  nation  to  which  He  was  more 
particularly  and  peculiarly  sent.  The  quotations 
in  Matthew  strikingly  exhibit  the  depravity  and 
malignity  of  men.  The  flight  to  Egypt;  Rachel 
rising  from  her  tomb  to  Aveep  over  her  slaugh- 
tered children  ;  ^'  He  shall  be  called  a  Nazarene ;" 
parables  spoken  that  blind  eyes  might  become 
more  blind,  hard  hearts  harder;  the  rejected 
stone  become  the  head  of  the  corner ;  all  show 
how  deep-seated  is  human  depravity  and  how 
malignant. 

y.  '^The  kingdom  of  heaven."  The  an- 
nouncement of  its  near  approach  was  made  both 
by  John  the  Baptist  (iii.  2)  and  by  the  Lord 
Jesus  (iv.  17).  The  expression  "  the  kingdom  of 
heaven  "  is  found  only  in  the  First  Gospel,  and 
here  thirty-one  times.  Of  the  fifteen  parables 
recorded  in  Matthew  all  but  three  begin  ^'  The 
kingdom  of  heaven  is  like" The  corre- 
sponding title   "kingdom  of  God"  occurs  five 


52  Studies  in  the  Four  Gospels 

times,  and  frequently  in  the  other  gospels  and  In 
the  epistles.  Matthew's  characteristic  phrase  is 
"the  kingdom  of  heaven/'  There  is  no  doubt 
a   slio-ht   distinction    between  it   and    the    other 

CD 

phrase,  "kingdom  of  God,''  but  it  is  aside  from 
tlie  present  purpose  to  discuss  the  difference. 
Both  are  here  treated  as  identical  in  significance. 
What  is  meant  by  it? 

"The  kingdom  of  heaven"  appears  to  have 
been  well  understood  by  the  Jews.  Neither 
John  nor  Jesus  defines  it.  It  needed  no  defini- 
tion. Their  hearers  were  familiar  with  the  idea. 
At  Sinai  God  was  pleased  to  say  to  Israel :  "  Ye 
shall  be  unto  me  a  kingdom  of  priests,  and  an 
holy  nation  "  (Ex.  xix.  6).  Israel's  first  national 
constitution  was  a  theocracy.  God  was  their 
King;  they  formed  His  kingdom.  In  the  royal 
covenant  made  with  David  (2  Sam.  vii. ;  Psa. 
Ixxxix.)  an  imperishable  throne  is  secured  to 
David's  son.  In  Dan.  ii.  44;  vii.  13,  14,  18,  a 
world-wide  kingdom  is  to  be  set  up  in  connec- 
tion with  Messiah's  advent.  In  all  these  places 
the  kingdom  of  God  is  associated  with  Israel. 
The  chosen  people  form  its  center.  Gentiles  are 
to  be  under  its  sway,  enjoy  its  blessings,  and  reap 
its  glorious  benefits ;  but  Israel's  place  in  the 
kingdom  is  preeminent. 

"  The  kingdom  of  heaven,"  therefore,  is  a 
veritable  I'ealm.     Christ  is  its  supreme  Sovereign. 


Gospel  According  to  Matthew  53 

lie  defines  its  nature  and  its  limits.  lie  pre- 
scribes its  condition  of  entrance,  its  laws,  its 
privileges,  and  rewards.  He  predicts  its  history, 
and  its  ultimate  victory  over  all  antagonism 
(chapters  v.-vii. ;  xiii.)  It  is  a  perfectly  righteous 
rule ;  it  will  embrace  at  length  all  the  nations, 
and  the  earth  itself  will  share  in  its  blessedness. 
Under  its  rule  all  injustice,  oppression,  and  strife 
will  cease,  the  evils  of  poverty  be  known  no 
more,  and  all  men  dwell  together  in  peace.  ^'  The 
kingdom  of  heaven,^'  in  its  final  triumph,  will 
be  heaven  ruling,  and  earth  doing  the  will  of 
God  as  it  is  done  in  heaven  (Matt.  vi.  10.) 

The  Church  and  the  kino^dom  thouo^h  inti- 
mately  associated  are  not  indentical.  The  Church 
is  in  the  kingdom,  but  it  does  not  bound  its 
limits.  The  kingdom  is  broader,  more  compre- 
hensive than  the  Church.  Christ  is  now  "  head 
over  all  things  to  his  body,  the  church"  (Eph.  i. 
22,  23).  His  mediatorial  authority  commands 
throughout  the  universe,  controls  nature,  good 
and  bad  men  alike,  evil  spirits,  and  subjects  them 
to  His  purposes  of  redemption.  Even  now  His 
kingdom  is  wider  than  the  Church. 

The  kingdom  is  not  now  fully  manifested,  nor 
victorious.  It  has  its  mysteries  (Matt.  xiii.  11; 
Mark  iv.  11);  i.  e.,  it  has  its  secrets  which  are 
not  revealed  to  all,  which  are  understood  only  by 
its  true  subjects.     The  seven  parables  of  chapter 


54  Studies  in  the  Four  Gospels 

xiii.  deal  with  these  mysteries.  They  disclose  its 
progress  in  the  world,  and  its  growth  ;  they  show 
how  good  and  evil  co-mingle  in  it,  and  how  the 
final  separation  will  be  effected.  They  show, 
too,  how  it  will  come  at  length  to  universality 
and  victory,  and  fill  the  whole  earth  with  blessed- 
ness and  peace. 

This  kingdom  Christ  proclaimed  as  "  at  hand,'' 
for  the  King  Himself  was  here,  and  stood  before 
the  men  who  asked  when  it  should  appear,  de- 
claring that  it  was  then  among  them  (Luke  xvii. 

21). 

The  kingdom  was  first  presented  to  the  right- 
ful heirs,  the  people  of  Israel.  But  they  re- 
fused the  offer,  rejected  the  King,  and  finally 
crucified  Him.  In  Matt.  viii.  12  ;  xxi.  43,  Jesus 
announced  that  it  should  be  taken  from  them, 
and  given  to  a  nation  bringing  forth  the  fruits 
thereof.  The  announcement  deeply  offended  the 
rulers,  and  they  sought  to  lay  hands  on  Him.  It 
is  now  found  only  among  believers  who  are  taken 
from  among  the  peoples  of  earth,  and  who  en- 
joy its  privileges  and  blessings.  Israel  in  the 
meantime  suffers  the  age-long  dispersion  outside 
the  kingdom  and  denied  its  blessings,  though 
still  kept  separate  from  the  nations  of  the  world. 
The  day  will  come,  however,  when  they  will 
again  rejoice  in  Jehovah's  favor,  wdien  they 
shall  cry  with  glad  acclaim,  '^  Blessed  is  he  that 


Gospel  According  to  Matthew  55 

coinetli  in  the  name  of  the  Lord.'^  Tlicn  tlie 
chosen  people  will  once  more  take  their  place  as 
the  people  of  God,  the  center  of  blessin<^  for 
the  whole  world,  and  the  kingdom  be  indeed 
'^come." 

YI.  The  miracles  in  Matthew  exhibit  the  Mes- 
sianic character  of  the  Gospel.  The  whole  num- 
ber of  miracles  recorded  by  the  evangelists  is 
variously  stated ;  by  some  there  are  thirty-five, 
by  others,  thirty-three.  Of  these  one  is  common 
to  the  four  gospels — viz.,  the  feeding  of  the  five 
thousand.  Several  are  given  by  two  or  three  of 
the  writers,  and  several  (seventeen)  by  one  alone. 
Matthew  has  three  that  are  peculiar  to  him — viz.,  v 
opening  the  eyes  of  two  blind  men  (ix.  27-31) ; 
Peter's  walking  on  the  water  (xiv.  24-29) ;  and 
the  coin  taken  from  the  mouth  of  the  fish  (xvii. 
24-27).  That  these  recorded  miracles  constitute 
but  a  small  portion  of  all  that  were  wrought  by 
the  Lord  the  gospels  abundantly  attest  {e.  g. 
Matt.  iv.  23,  24;  xii.  15,  16;  xv.  30;  John  xx. 
30,  31,  etc.). 

It  is  certain  that  out  of  all  Christ's  super- ^ 
natural  works  Matthew  has  made  a  careful  selec- 
tion, and  has  recorded  chiefly  those  that  illus- 
trate and  enforce  his  main  subject.  In  chapters 
viii.,  ix.,  he  masses  together  no  less  than  ten  mira- 
cles, about  one  half  of  the  whole  number  found  in 
his  Gospel.    These  ten  miracles  are  remarkable  for 


56  Studies  in  the  Four   Gospels 

their  arrangement  and  their  variety.  They  cover 
nearly  the  whole  field  of  our  Lord's  supernatural 
works.  They  embrace  every  form  of  cure,  as 
leprosy,  palsy,  fever,  blindness,  dumbness,  demo- 
niacal possession,  control  of  the  forces  of  nature, 
and  resurrection  from  the  dead.  Then,  too,  the 
various  methods  Christ  employed  to  eiFect  mi- 
raculous results  are  found — e.  g.,  His  touch.  His 
word  of  command,  near  at  hand,  or  at  a  distance. 
Moreover,  the  order  observed  in  the  narrative  is 
noteworthy.  It  differs  materially  from  that  of 
Mark  and  Luke.  Both  the  latter  begin  with 
the  casting  out  of  the  demon  in  the  synagogue  at 
Capernaum  (Mark  i.  23  ;  Luke  iv.  33) ;  Matthew 
begins  with  the  healing  of  a  leper  (viii.  2).  Mark 
inserts  two  other  cures  before  recording  this  of 
the  leper  (i.  23,  30).  It  is  demonstrable  that  the 
cure  of  the  leper  was  not  the  first  miracle 
wrought  by  the  Lord  Jesus.  The  order  accord- 
ing to  Mark  is,  the  demoniac,  Peter's  wife's 
mother,  the  leper :  according  to  Luke,  it  is  the 
demoniac,  the  mother  of  Peter's  wife,  the  draught 
of  fishes,  the  leper.  Matthew  forsakes  the  ex- 
act order  to  follow  a  logical  one.  He  has  a  defi- 
nite plan,  and  supreme  end  in  view.  His  plan 
coiitrols  his  selection  and  his  arrangement.  He 
sets  aside  temporal  sequence  in  order  the  more 
cogently  and  convincingly  to  press  his  central 
theme.     Jesus  is  the  Messiah,  the  king  of  Israel, 


Gospel  According  to  Matthew  57 

in  whom  the  promises  to  David  and  to  Abraham 
find  their  accomplishment.  Therefore,  he  niar- 
slials  his  supernatnral  proofs  in  solid  array. 
Only  Jehovah  can  cure  the  leprosy  ;  only  He  can 
touch  the  foul  malady  and  contract  no  taint.  This 
Jesus  does  by  His  own  almighty  word,  and  not  by 
any  delegated  ])ower ;  therefore  He  is  the  Lord. 
But  if  Israel  will  not  receive  this  impressive  testi- 
mony, let  another  witness  be  introduced.  A 
gentile  and  soldier  intercedes  in  behalf  of  his 
sick  servant.  He  is  a  Roman  officer  whose  faith 
in  Jesus  is  so  perfect  and  whose  confidence  in  His 
power  is  so  complete  that  a  word  alone  needs  to 
be  spoken  and  the  disease  will  instantly  quit  its 
hold  on  the  sufferer.  For  as  his  servants  come 
and  go  at  his  bidding  with  military  promptness 
and  obedience,  so  sickness  with  equal  promptness 
obeys  the  Lord.  A  more  concrete  and  convinc- 
ing proof  of  Jesus'  Messiahship  could  not  well 
be  furnished.  Even  Jesus  "  marveled.''  Only 
twice  in  the  gospels  do  we  read  of  His  astonish- 
ment ;  here  at  ^'  so  great  faith  ; "  at  Nazareth 
^'  because  of  their  unbelief"  (Mark  vi.  6). 

In  the  course  of  this  marvelous  record  Mat- 
thew quotes  from  Isaiah  liii.  4 — the  great  Mes- 
sianic chapter — the  striking  words,  ''  Himself 
took  our  infirmities,  and  bare  our  sicknesses" 
(viii.  17).  There  is  no  hint  in  the  gospels  that 
Christ  was  ever  sick,  Himself.     Weary,  hungry, 


58  Studies  in  the  Four  Gospels 

thirsty,  He  often  was,  as  we  know ;  but  not  sick. 
We  never  read  that  any  one  ever  died  when  He 
was  present.  The  only  funeral  He  is  ever  re- 
corded to  have  encountered  He  changed  into  a 
scene  of  life  and  joy  (Luke  vii.  11-17).  Into 
human  anguish  and  suffering  He  entered  with  a 
sympathy  all  His  own.  From  human  woe  He  did 
not  stand  apart ;  from  sin  He  did — He  kept  the 
distance  of  holiness  itself  from  every  touch  and 
stain  of  it.  With  His  word  of  authority  He  bade 
disease  and  infirmities  depart.  He  grappled  with 
them,  "  took  "  them,  ^^  bare  '^  them  Himself.  And 
He  can  still  be  "  touched  with  a  feeling  of  our  in- 
firmities'' (Heb.  iv.  15,  16). 

The  last  miracle  recorded  by  Matthew  before 
the  crucifixion  is  the  withering  of  the  barren  fig 
tree  (xxi.  19).  The  first,  as  we  have  seen,  was 
the  healing  of  the  leper.  Both  were  signs  to  the 
people  of  Israel.  He  would  heal  them  if  they 
would  but  turn  to  Him  with  all  their  heart. 
He  would  cleanse  them  of  their  deadly  sickness, 
their  foul  pollution,  of  which  leprosy  is  a  most 
impressive  type.  But  they  refused  His  gracious 
offers,  and  instead  passed  the  sentence  of  death 
upon  Him.  Their  dreadful  doom  was  pronounced 
symbolically  when  He  so  solemnly  addressed  the 
fig  tree.  Not  many  hours  thereafter  He  said : 
"  Behold,  your  house  is  left  unto  you  desolate. 
For  I  say  unto  you.  Ye  shall  not  see  me  hence- 


Gospel  According  to  Matthew  59 

fortli,  till  ye  shall  say,  Blessed  is  be  that  cometh 
in  the  name  of  the  Lord"  (xxiii.  38,  39). 

VII.  The  parables  exhibit  the  Messianic  char- 
acter of  the  Lord  Jesus.  There  are  in  all  fifteen 
parables  found  in  the  First  Gospel,  of  which  ten 
are  peculiar  to  it,  i,  c,  recorded  here  alone. 
Each  of  these  ten  displays  with  greater  or  less 
clearness  the  authority  and  glory  of  the  Prince- 
Messiah.  Four  of  them  are  inserted  in  chapter 
xiii. — viz.,  ^'The  wheat  and  tares,"  "  the  hid  treas- 
ure," "  the  pearl,"  ^^  the  drawnet."  The  others 
are,  "the  unmerciful  servant"  (xviii.  23-34); 
"  laborers  in  the  vineyard  "  (xx.  1-16) ;  "  the  two 
sons "  (xxi.  28-31) ;  "  marriage  of  the  king's 
son"  (xxii.  1-14);  "the  ten  virgins"  (xxv. 
1-13) ;  "  the  talents  "  (xxv.  14-30).' 

No  one  can  study  these  parables  without  per- 
ceiving with  what  singular  felicity  and  beauty  they 
contribute  to  the  main  design  of  the  Spirit  in  this 
Gospel.  Kingly  authority  is  manifest  in  almost 
all  of  them.  It  is  a  sovereign  who  sends  forth 
"  his  angels  "  to  gather  the  tares  into  bundles  for 
burning  ;  it  is  the  angels  likewise  who  separate 
the  bad  from  the  good,  the  righteous  from  the 
wicked,  in  the  drawnet.  It  is  the  king  who 
judges  the  unmerciful  servant.  It  is  the  master 
of  the  house  who  hires  laborers  for  his  vineyard. 

*  The  parables  on  "the  mysteries  of  the  kingdom"  are 
considered  in  the  followinor  section. 


60  Studies  in  the  Four   Gospels 

It  is  the  king  who  visits  the  banquet  to  see  the 
guests.  It  is  the  royal  bridegroom  whom  the 
virgins  go  forth  to  meet.  It  is  the  lord  of  the 
servants  W'ho  reckons  Avith  them  in  the  talents. 
In  the  husbandmen  (xxi.  33-44)  Matthew  desig- 
nates the  owner  as  "  householder/^  or  master  of 
the  house,  while  Mark  calls  him  a  "  man/'  and 
Luke  "  a  certain  man."  The  arrangement  of  the 
parables  in  Matthew  suggests  the  same  great  idea. 
They  begin  with  the  sower  scattering  the  seed  of 
the  kingdom,  and  close  with  the  talents,  the  ad- 
judication of  the  last  day. 

VIII.  The  discourses  accord  with  the  general 
plan  of  the  inspired  writer  of  the  First  Gospel. 
Of  these  there  are  five  which  in  a  peculiar  w^ay  are 
fitted  into  the  narrative.  They  are,  the  sermon 
on  the  mount ;  instructions  given  to  the  twelve ; 
the  seven  parables  of  the  mysteries  of  the  king- 
dom ;  instruction  with  reference  to  the  treatment 
of  those  who  err ;  and  the  Olivet  prophecy. 

There  are  other  and  vitally  important  discourses 
found  in  Matthew  besides  those  above  mentioned, 
such  as — e.  g.,  that  on  John  the  Baptist  (chapter 
xi.) ;  Christ's  defense  of  Himself  againstjthe  ac- 
cusations of  the  Pharisees  (xii.) ;  on  defilement 
(xv.) ;  on  false  teaching,  and  the  test  of  true  dis- 
cipleship  (xvi.);.the  greatest  in  the  kingdom 
(xx.) ;  the  rejection  of  Israel  (xxi.) ;  the  resur- 
rection   (xxii.) ;    w^oes   pronounced   against    the 


Gospel  According  to  Matthew  61 

Pharisees  (xxiii.).  If  to  tlicse  we  add  the  para- 
bles, instriietions,  and  predictions  contained  in 
Matthew,  it  will  be  recognized  how  large  a  place 
Christ's  addresses  fill  in  this  Gospel.  The  five 
referred  to  are  selected  for  more  particular  notice 
because  each  of  them  closes  with  the  stateriient, 
"  and  when  Jesus  had  ended  these  saying " — a 
statement  that  indicates  both  a  conclusion  and  a 
transition. 

1.  The  sermon  on  the  mount  (chapters  v.-vii.). 
It  is  the  King's  proclamation,  His  royal  manifesto. 
In  it  He  publishes  the  principles  and  laws  of  His 
kino-dom,  and  describes  the  character  of  its  sub- 
jects.  In  it,  as  elsewhere.  He  speaks  with  au- 
thority. Six  times  He  employs  the  formula  of 
the  supreme  lawgiver,  ^' But  I  say  unto  you" 
(v.  22,  28,  32,  34,  39,  44).  Throughout  this 
great  sermon  He  speaks,  acts,  bears  Himself 
like  a  king. 

A.  The  beatitudes  (v.  1-16).  The  beatitudes 
are  not  independent  propositions,  nor  axioms. 
They  are  knit  together  by  the  closest  logical  ties. 
One  grows  out  of  another  by  inward  necessity 
and  irresistible  sequence.  There  are  nine  in 
all  (though  some  hold  there  are  but  seven,  the 
last  two  being  considered  as  not  strictly  beati- 
tudes). 

They  fall  into  three  classes  or  groups — four  in 


62  Studies  in  the  Four   Gospels 

the  first  group  (verses  3-6) ;  three  in  the  second 
(verses  7-9) ;  two  in  the  third  (verses  10-12). 
The  foundation  of  all  is  the  first  beatitude  (verse 
3),  ^^  Blessed  are  the  poor  in  spirit :  for  theirs  in 
the  kingdom  of  heaven/'  It  is  the  door  into  the 
kingdom.  It  means  neither  penury,  nor  self- 
imposed  poverty,  nor  pusillanimity.  It  means 
spiritual  bankruptcy.  One  enters  the  kingdom 
as  an  insolvent,  as  one  who  has  come  to  the  end 
of  self,  as  one  who  comes  to  the  Lord  Jesus  as  a 
total  bankrupt. 

The  realization  of  the  destitute  state  leads  to 
mourning  (verse  4) — sorrow,  broken-heartedness, 
repentance  ;  and  repentance  produces  meekness, 
the  docile,  teachable  spirit  (verse  5).  These  three 
prime  beatitudes  are  succeeded  by  an  intense  de- 
sire after  righteousness,  i.  e.,  complete  conformity 
to  the  laws  and  principles  of  the  kingdom,  which 
is  the  fourth  in  this  first  series  (verse  6).  The 
first  three  are  marked  by  the  degrees  of  a  descend- 
ing scale,  low,  lower,  lowest. 

The  next  three  (verses  7-9)  are  in  the  ascending 
scale.  The  subjects  of  the  kingdom  become  trans- 
formed into  its  spirit,  they  exhibit  the  mind  of 
Christ. 

One  characteristic  feature  of  the  King  is  mercy, 
and  His  subjects  are  merciful  (verse  7). 

The  King  is  holy,  pure  ;  the  subjects  become 
pure  in  heart  (verse  8).    The  King  is  peaceful,  the 


i 


Gospel  According  to  Matthew  63 


Prince  of  Peace  ;  the  subjects  are  peacemakers 
(verse  9). 

The  hist  two  verses  (10, 11),  reveal  the  treatment 
of  the  subjects  of  the  kingdom  by  the  world  ; 
they  are  hated,  persecuted.  Let  anyone  possess 
and  display  to  unbelieving  men  the  true  spirit 
and  principles  of  the  kingdom,  and  the  world 
will  speedily  show  its  dislike  and  enmity. 

The  subjects  have  solemn  duties  and  responsi- 
bilities toward  society,  the  world.  They  are 
''salt''  (verse  13),  to  preserve;  'Might"  (verse 
14)  to  illumine. 

B.  Principles  of  the  kingdom  contrasted  with 
the  laws  of  Moses  (v.  17-48).  The  righteousness 
of  the  subjects  of  the  kingdom  must  vastly  ex- 
ceed the  riirhteousness  of  the  scribes  and  Phari- 
sees.  The  principles  are  applied  to  murder,  adul- 
tery, divorce,  oaths,  vindictiveness.  The  right- 
eousness wdiich  Christ  requires  in  the  subjects  of 
His  kingdom  is  not  something,  external,  not  an 
outward  conformity  to  the  bare  letter  of  the  law, 
but  it  is  internal,  it  touches  the  seat  of  the  affec- 
tions, the  will,  and  the  motives  of  the  soul.  It 
finds  its  realization  in  love,  the  love  which  is  but 
a  dim  reflection  of  the  love  of  God. 

C.  Duties  of  the  subjects  of  the  kingdom 
(vi.  1-18).  These  are  distributed  into  three 
groups  :  almsgiving,  prayer,  fasting.  The  teach- 
ing relates  to  false  and  true  prayer,  then  a  model 


64  Studies  in  the  Four  Gospels 

prayer  is  given.  There  are  seven  petitions  in  it 
— the  first  three  relate  to  God,  and  are  coordi- 
nate ;  the  last  four  to  man,  joined  by  particles  of 
sequence.  The  genuineness  of  the  conclusion, 
"  For  thine  is  the  kingdom,'^  etc.,  is  seriously 
questioned,  but  it  is  noteworthy  that  it  is  found 
only  in  Matthew,  and  is  kingly. 

D.  Duty  of  the  subjects  of  the  kingdom  with 
respect  to  secular  affairs  (vi.  19-34).  Two 
things  made  prominent — viz.,  treasures  and 
anxieties. 

E.  The  subjects  of  the  kingdom  are  not  to  be 
censorious,  but  yet  to  discriminate ;  to  do  so,  they 
are  to  seek  heavenly  guidance  (vii.  1-12). 

F.  Exhortation  to  enter  the  kingdom  (vii. 
13-23).  Before  men  are  set  the  "two  waj's"  of 
life  and  of  death  ;  Christ  guides  to  the  way  of 
life ;  "  false  prophets "  guide  to  the  way  of 
(ieath. 

G.  Illustrations  in  conclusion  (vii.  24—27) : 
the  house  on  the  rock ;  the  house  on  the  sand. 

Summary  of  the  Sermon. 

I.  Conversion  is  the  door  of  entrance  into  the 
kingdom. 
II.  Relations  of  converted  men  to  God. 

III.  Relations  of  converted  men  to  their  fellow- 

men. 

IV.  Converted  men  to  live  the  separated  life. 


Gospel  According  to  Matthew  65 

2.  The  Twelve:  Their  Choice  and  Their 
Charge  (chapter  x.). 

A.  The  agents  chosen,  and  their  names  (x. 
1-4). 

B.  The  agents  commissioned  (x.  5-15). 

(«)  The  sphere  of  their  mission  (verses  5,  6). 
It  is  strictly  confined  to  Jews ;  gentiles  and  even 
Samaritans  are  excluded. 

(6)  Burden  of  their  message  (verse  7)  the  king- 
dom proclaimed. 

(c)  Supernatural  authentication  of  their  mission 
(verse  8). 

{d)  Their  maintenance  (verses  9,  10). 

{e)  Responsibility  of  hearers  (verses  11-15). 

C.  Dangers  of  their  mission,  instructions 
touching  them  (verses  16-23). 

The  agents  will  be  (a)  exposed  to  peril,  {h)  ar- 
rested, (c)  scourged,  (c/)  betrayed,  {e)  hated,  (/) 
persecuted,  {g)  done  to  death.  Their  behavior 
was  to  be  (a)  prudent ;  (6)  harmless  ;  (c)  trustful ; 
((I)  flight,  when  possible. 

D.  Fellow^ship  with  Christ  in  suffering  a 
badge  of  discipleship,  and  a  pledge  of  salvation 
(verses  24-39). 

(a)  Their  master  was  persecuted,  they  are  to 
expect  no  less. 

(6)  They  are  to  be  full  of  courage. 

(c)  To  declare  his  whole  counsel. 

(d)  To  fear  God  alone. 


QQ  Studies  in  the  Four   Gospels 

(c)  Shall  be  kept  safe  and  sound  for  glory. 

(/)  Boldly  to  confess  Plim. 

{g)  To  love  and  honor  Him  above  all  else  be- 
side. 

E.  The  majestic  encouragement  (verses  40-42). 
They  represent  Him.  They  carry  His  message. 
Their  cause  is  His.  He  reckons  treatment  of 
them  as  treatment  of  Himself;  for  He  and  they 
are  identified.  The  pain  in  the  extremity  of  the 
body  flies  to  the  head,  is  felt  by  the  head.  Christ 
and  His  agents  are  one. 

While  these  weighty  instructions  were  primarily 
addressed  to  the  twelve  apostles  in  the  first  in- 
stance, and  contemplated  a  special  mission  to  the 
people  of  Israel,  nevertheless  the  great  principles 
herein  embodied,  the  duties,  the  fortitude,  the 
prudence  and  steadfastness  inculcated,  are  for  all 
missionaries  and  for  all  time.  The  world's  hos- 
tility to  Christ  and  His  servants,  the  rejection  of 
the  testimony  of  God  by  the  majority  of  men,  and 
hatred  for  the  chosen  witnesses  of  the  truth,  con- 
tinue unabated  down  to  the  epoch  when  the  Son 
of  man  shall  come  in  His  glory. 

3.  The  seven  great  parables  of  the  mysteries 
of  the  kingdom  of  heaven  (chapter  xiii.). 

Brief  notices  of  them  only  can  ])e  here  taken. 
{a)  The  number  seven  is  significant.  It  is  the 
number  of  perfection,  of  completeness.  These 
parables  present  us  with  the  mysteries  of  the 


Gospel  According  to  Matthew  G7 

kingdom  from  various  sides,  so  tliat  we  thereby 
gain  a  comprehensive  understanding  of  its  nature, 
progress,  and  issue,  (b)  Six  open  with  the  same  y 
words,  "  The  kingdom  of  heaven  is  like — /'  The 
first  omits  the  words,  for  it  is  introductory.  It 
sets  forth  Christ  Himself  as  the  sower.  After  His 
initiatory  work  (which  does  not  end  with  His 
public  ministry)  human  responsibility  in  connec- 
tion with  the  kingdom  has  its  place  and  share, 
and  therefore  the  words  referred  to  are  intro- 
duced, (c)  Here  is  another  instance  of  Mat- 
thew's topical  method.  As  in  the  ten  miracles 
of  chapters  viii.,  ix.,  he  here  likewise  masses  to- 
gether seven  great  parables  that  he  may  all  the 
more  convincingly  press  his  central  theme. 
Jesus  is  the  Prophet  of  God,  the  King  of  the 
kingdom,  the  Sovereign  of  the  gospel  dispensa- 
tion. He  introduces  it,  guides  it,  and  discloses 
its  marvelous  history.  (c?)  The  first  four  of 
these  parables  were  addressed  to  the  multitudes ; 
the  remaining  three  to  His  disciples  alone.  The 
interpretation  of  the  sower  and  of  the  tares  was 
given  to  them  also  (verse  36  ;  Mark  iv.  10).  Christ 
veils  His  truth  under  parabolic  forms  that  the 
unbelieving  people  who  had  ])redetermined 
neither  to  see  nor  hear  Messiah's  testimony 
might  remain  in  judicial  blindness,  as  Isaiah  had  - 
predicted  (verses  13-15).  He  so  far  respects 
man's  free  will  that  He  will  not  force  him  to  be- 


68  Studies  in  the  Four^   Gospels 

lieve.  Tims  these  parables  become  like  the 
wilderness  cloud.  They  have  two  sides  or  faces, 
one  bright  and  gracious  toward  believers,  the 
other  dark  and  threatening  toward  the  rejecters 
of  the  truth,  (c)  They  are  prophetic.  They 
cover  the  whole  period  that  lies  between  the  first 
and  second  advents  of  the  Saviour.  They  paint 
in  sharpest  outline  the  main  features  of  our  dis- 
pensation from  its  beginning  to  its  consummation. 
They  reveal  that  the  gospel  contemplates  the 
w^hole  race,  that  the  kingdom  is  no  longer  re- 
stricted to  one  nation,  as  was  Judaism  ;  that  it  is 
universal  in  its  character  and  claims,  and  is 
offered  to  all  without  distinction.  (/)  They  do 
not  affirm  that  the  race  as  such  shall  enter  the 
kingdom.  Three  of  them  positively  deny  that 
even  a  majority  of  the  race  will  become  identi- 
fied with  the  kingdom.  The  sower  does  not 
warrant  the  expectation  of  a  universal  harvest 
from  the  seed  sown.  It  is  but  a  small  propor- 
tion that  brings  forth  fruit ;  and  even  then  the 
yield  is  varied — '^  some  thirty,  some  sixty,  and 
some  an  hundred  fold.'^  Both  the  Avheat  and  the 
tares,  "the  children  of  the  kingdom,  and  the 
children  of  the  evil  one,"  grow  together  till  the 
harvest ;  and  the  harvest  is  the  consummation  of 
the  age.  The  net  passes  through  the  waters  and 
incloses  of  every  kind  ;  but  when  drawn  to  the 
shore — the    consummation   of    the    age — angels 


Gospel  According  to  Matthew  G9 

sever  the  wicked  from  the  righteous,  (r/)  The 
kingdom  shall  })ecome  great  and  influential,  as  a 
mustard  seed  expands  into  a  tree.  It  will  per- 
meate society  like  leaven.  It  shall  be  "  found  " 
by  the  individual,  who  joyfully  parts  with  all 
tliat  he  may  possess  it.  It  shall  be  sought 
eagerly  and  persistently,  as  one  who  seeks  a 
priceless  pearl.  That  is,  the  kingdom  is  viewed 
both  as  national  and  individual,  as  external  and 
internal,  as  visible  and  invisible,  as  earthly  and 
heavenly.  It  is  "  like  "  many  things.  It  is  not 
defined, ^t  is  only  described.  Accordingly,  in 
these  seven  parables  our  Lord  deals  with  its 
'^  mysteries,"  with  these  alone.  Much  He  reveals 
of  its  nature,  history,  and  issue  ;  more  He  con- 
ceals. But  in  so  doing  He  is  seen  to  be  perfectly 
familiar  vn\h  all  its  phases  and  forms  and 
spheres.  He  is  a  prophet  and  more  than  a 
]irophet ;  He  is  the  King  of  the  kingdom  ;  its 
Founder  and  its  Lord. 

4.  Dignity  and  duties  of  the  subjects  of  the 
kingdom  (chapter  xviii.). 

(1)  The  kingdom  belongs  only  to  the  childlike 
(verses  1-14). 

{a)  The  greatest  in  it  are  the  childlike,  vs.  1-4. 

{b)  Their  place  in  it  is  exalted  and  blessed, 
verses  5,  6. 

(c)  Offenses  against  them  are  dangerous,  verses 
7-11. 


70  Studies  in  the  Four   Gospels 

(d)  Divine  and  loving  care  of  them  is  assured, 
12-14. 

(2)  Faithful  and  tender  discipline  is  to  be  .ex- 
ercised (15-20).    • 

(3)  Limits  of  forgiveness  are  illustrated  (21- 
35). 

5.  The  Olivet  prophecy  (chapters  xxiv.,  xxv.). 

Mark  and  Luke  record  this  great  prediction 
also,  but  the  account  in  Matthew  is  much  fuller. 
We  learn  from  Mark  xiii.  3,  that  it  was  addressed 
primarily  to  four  of  the  apostles,  Peter,  James, 
John,  and  Andrew.  It  is  extremely  difficult,  if 
not  altogether  impossible,  to  separate  its  various 
parts  from  each  other,  so  closely  are  they  bound 
together.  The  following  is  rather  a  designation 
of  some  of  its  features  than  an  analysis  of  its 
structure. 

(1)  The  occasion  of  the  prophecy  (xxiv.  1,  2). 
Some  of  His  disciples  called  His  attention  to 

the  beauty  of  the  temple,  its  massive  stones,  and 
the  offerings  brought  to  its  altar.  The  solemn 
announcement  of  its  total  demolition  was  the  only 
reply  He  vouchsafed. 

(2)  Request  for  further  information  (verse  3). 
The  question  the  disciples  asked  Him  on  Olivet 
was  twofold :  (a)  When  shall  the  temple  be 
overthrown  ?  [b)  "  What  shall  be  the  sign  of 
thy  coming  and  the  end  of  the  age  ?"     To  both 


Gospel  According  to  ]\[atthcLo  71 

these  anxious  inquiries  our  Lord  makes  answer 
in  the  majestic  discourse  of  these  chapters. 

(3)  Prediction  of  the  fall  of  Jerusalem  and 
the  second  advent  of  the  Lord  Jesus  Christ 
(xxiv.  4-31). 

(a)  The  beginning  of  sorrows,  verses  4-8.  All 
this,  trying  as  it  might  be,  would  not  be  "  the 
end.^^ 

(6)  Harsher  sufferings  would  succeed  the  sor- 
rows, verses  9-14.  The  Lord's  servants  would 
be  hated  and  killed ;  false  prophets  would  arise 
and  lead  many  astray ;  iniquity  abound,  love  re- 
lax ;  the  gospel  be  proclaimed  to  the  inhabited 
world  as  a  witness  ;  then  "  the  end.'' 

(c)  Portents,  persecutions,  false  Messiahs,  and 
unparalleled  tribulation  aw^ait  the  disciples  and 
the  -svorld,  verses  15-28.  The  abomination  of 
desolation  set  up ;  trouble  unprecedented ;  the 
shortened  days  ;  the  lightning-like  coming  of  the 
Son  of  man.     These  are  events  of  the  end-time. 

(d)  The  great  advent,  verses  29-31.  Cosmical 
convulsions  ;  mourning  of  earth's  tribes  ;  gather- 
ing of  the  elect. 

(4)  Practical  application  of  the  prophecy  to 
the  people  of  God  (verses  32-51). 

(a)  The  parable  of  the  fig  tree,  verses  32-35. 
(6)  Time  of  the  advent  unknown  and   unex- 
pected, verses  36-42.     Watch  ! 

(c)  The  advent  thief-like,  verses  43,  44.  Ready ! 


72  Studies  i)i  the  Four  Gospels 

(d)  The  stewards  of  God,  verses  45-51 .  Judg- 
ment ! 

(5)  Parable  of  the  ten  virgins  (xxv.  1-13). 

(6)  Parable  of  the  talents  (verses  14-30). 

(7)  Judgment  of  all  the  nations  (verses  31- 
46). 

Two  supreme  objects  occupy  the  field  of  this 
marvelous  prophecy,  one  of  which  lies  near  to 
the  divine  speaker,  the  oth.er  remote  from  Him 
in  point  of  time.  But  both  are  perfectly  clear 
to  His  omniscient  vision.  The  near  is  the  fall  of 
Jerusalem,  the  remote  is  His  second  advent. 
The  first  took  place  within  forty  years  after  the 
prediction — viz.,  A.  D.  70 ;  the  second  is  still 
future.  The  one  was  restricted  to  a  very  limited 
area,  though  it  affected  the  whole  world  in  its 
issues  ;   the  other  embraces  the  planet. 

Some  of  the  predictions  apply  to  both  these 
events,  but  in  different  degrees.  The  fall  of 
Jerusalem  is  insignificant  in  comparison  with  the 
coming  of  the  Lord  Jesus  Christ.  Yet  there  is 
a  striking  resemblance  between  the  two  events ; 
the  destruction  of  the  holy  city  prefigures  the 
more  tremendous  scenes  w^hich  are  to  accompany 
the  advent  of  the  Lord.  The  one  answers  to  the 
other  as  type  and  antitype. 

To  illustrate :  In  chapter  xxiv.  14  our  Lord 
says,  "  And  this  gospel  of  the  kingdom  shall  be 
preached  in  all  the  world  for  a  witness  unto  all 


Gospel  According  to  Matthew  73 

nations  ;  and  then  shall  the  end  come."  That 
this  prediction  was  fulfilled  before  Jerusalem's 
destruction  Paul  attests  (Col.  i.  6,  23).  The  like 
world-wide  proclamation  is  immediately  to  pre- 
cede the  final  end  (Rev.  xiv.  6,  7).  So  likewise 
the  uncqualed  tribulation  spoken  of  in  xxiv.  21 
appears  to  belong  to  both  the  events  referred  to. 
That  scenes  of  suffering,  horror,  and  crime 
almost  indescribable,  took  place  at  the  siege  and 
capture  of  Jerusalem  by  the  Roman  army  is  well 
known.  But  that  another  "  time  of  trouble,"  an 
unparalleled  tribulation  immediately  precedes 
the  advent  is  certain  (cp.  Matt.  xxiv.  21,  29; 
Dan.  xii.  1,  2;  Jer.  xxx.  7).  Israel  and  the 
gentiles  alike  Avill  be  in  that  "  tribulation." 
--7ln  these  five  discourses  our  Lord  takes  the 
character  of  lawgiver,  king,  and  judge.  So  it 
had  been  foretold  of  the  Messiah :  ^'  For  the 
Lord  is  our  judge,  the  Lord  is  our  lawgiver,  the 
Lord  is  our  king;  he  will  save  us"  (Isa.  xxxiii. 
22).  The  twofold  office  of  prophet  and  king 
are  very  prominent  in  Matthew.  In  the  dis- 
courses no  less  than  in  the  deeds,  Matthew  pre- 
sents Jesus  of  Nazareth  to  us  as  the  promised 
Messiah,  the  King,  and  the  Prophet  appointed 
and  anointed  of  God.  At  the  close  of  chapter 
XXV.  we  find  these  words,  "  And  it  came  to  pass, 
when  Jesus  had  finished  all  these  sayings."  His 
public  teaching  was  now  "  finished,"  and  He  ad- 


74  Studies  in  the  Four  Gospels 

dresses  himself  to  the  solemn  event  next  await- 
ing, the  cross.  According  to  John,  much 
precious  teaching  was  given  by  Him  after  this ; 
but  it  was  confined  to  the  little  circle  of  the 
apostles,  and  was,  we  may  venture  to  say, 
private.  His  office  of  prophet  to  the  chosen 
people  was  over,  and  no  further  word  does  He 
speak  to  them.  His  discourses  began  with  the 
sermon  on  the  mount;  they  end  with  the 
prophecy  on  the  mount.  Between  these  two 
mounts  what  matchless  teaching  is  found ! 
Verily,  "  Never  man  spake  like  this  man." 

IX.  Other  peculiarities  found  in  Matthew  in- 
dicate the  same  general  purpose  of  the  Gospel. 

1.  Matthew  gives  some  prominence  to  the  gen- 
tiles, intimating  that  they  are  to  share  in  the 
blessedness  of  Messiah's  presence  and  reign.  Of 
the  four  women  he  mentions  in  the  genealogy 
two  at  least  are  gentiles,  Rahab  of  Jericho,  of  a 
proscribed  race ;  and  Ruth,  a  Moabitess,  of  an 
equally  abhorred  people.  An  Egyptian  or  an 
Edomite  might  enter  the  congregation  of  Israel 
at  the  third  generation,  but  a  Moabite  not  till 
the  tenth  generation  (Deut.  xxiii.  3-8).  In 
chapter  i.  the  wise  men  ask,  "  Where  is  he  that 
is  born  King  of  the  Jews?''  In  chapter  viii. 
the  Lord  announces  the  reception  of  multitudes 
into  the  kingdom  of  heaven  while  the  "sons" 
of   the  kingdom   shall   be  casi   out.      Isaiah  is 


Gosjjcl  According  to  3Iatthew  75 

quoted  as  predicting  that  Messiah  shall  "declare 
judgment  to  tlie  gentiles/^  and  that  "  in  his 
name  shall  the  gentiles  trust''  (xii.  18,  21). 

2.  The  Church  appears  in  the  First  Gospel.  It 
is  not  mentioned  in  the  others.  In  chapter  xvi. 
18,  19,  it  is  named,  its  foundation  is  declared 
(certainly  not  Peter,  but  the  "  rock,''  Christ 
Himself)  and  its  victory  over  the  power  of  evil 
assured.  In  chapter  xviii.  the  conduct  of  be- 
lievers tovv^ard  erring  members  of  the  Church  is 
prescribed.  In  both  instances  it  is  closely  asso-  ^ 
ciated  with  the  kingdom  of  heaven,  and  yet  is 
distinguished  from  it.  In  chapter  xiii.  its 
prophetic  history  is  traced  under  the  title  of  the 

"  mysteries  of  the  kingdom  of  heaven.'^  Over 
the  kingdom  and  the  Church  alike  he  is  Sov- 
ereign, controlling  and  guiding  all,  and  judging 
all. 

3.  Matthew  beyond  any  of  the  other  evangelists 
tells  us  of  Jewish  enmity  pursuing  the  Lord  up 
to  the  very  cross,  and  beyond  it.  He  alone  tells 
of  the  exact  price  paid  to  the  traitor,  and  the 
purchase  of  the  potter's  field  with  money  which 
the  guilty  suicide  flung  from  him  in  his  awful 
despair  (xxvii.  5-10).  He  alone  records  the 
impious  prayer  of  the  Saviour's  murderers,  "  His 
blood  be  on  us,  and  our  children "  (xxvii.  25). 
It  is  Matthew,  and  Matthew  only,  who  tells  us 
of  the  sealing  of  the  stone,  and  of  the  setting  of 


l^ 


76  Studies  in  the  Four  Gospels 

the  watch,  at  the  door  of  the  sepulcher.  This 
was  done  at  the  request  and  suggestion  of  the 
elders  and  priests  of  Israel.  In  their  blind  rage, 
their  uncontrollable  fury,  they  name  their  Mes- 
siah "  That  deceiver  !  '^  If  they  can,  they  will 
prevent  His  resurrection,  they  will  shut  Him  in 
his  tomb  forever  !  At  the  opening  of  his  Gospel 
Matthew  relates  the  attempt  of  Herod  against 
the  young  child  life.  At  the  close,  the  same 
enmity  stands  guard  at  the  grave  of  the  martyred 
Messiah  with  sword  and  spear.  Nay,  their 
malignity  tries  to  circumvent  the  resurrection 
itself,  for  they  bribe  the  Roman  soldiers  with 
large  money  to  lie  about  the  disappearance  of 
His  body. 

4.  Yet  in  the  death  they  so  shamelessly  secured 
He  was  conqueror.  The  quaking  earth,  the 
descent  of  the  mighty  angel  before  whose  re- 
splendent presence  the  Avatchers  became  as  dead 
men  (xxviii.  2-4),  and  the  resurrection  of  many 
of  the  saints  (xxvii.  51,  52),  tell  of  one  who  is 
both  Lord  and  Christ.  But  this  very  fact 
renders  the  guilt  of  the  blinded  nation  all  the 
more  heinous  and  dreadful. 

5.  The  terms  "righteous"  and  "righteousness," 
which  frequently  occur  in  Matthew,  betoken  the 
nature  of  Messiah's  kingdom  and  His  character 
as  King  (iii.  15;  v.  6,  10,  20,  etc.).  Note  how 
significant  is  the  presence  of  these  two  words  in 


Gospel  According  to  Matthew  77 

Matthew  and  their  absence  in  Luke  (Matt.  v.  10, 
cp.  Luke  vi.  22  ;  Matt.  vi.  33,  cp.  Luke  xii.  31, 
etc.).  In  Matthew  we  read  of  the  "  blood  of 
righteous  Abel  "  (xxiii.  35) ;  in  Luke,  "  the  blood 
of  Abel''  (xi.  51).  In  Matthew  the  King  pro- 
nounces judgment  on  the  guilty  city  (xxiii.  32— 
39).  In  Luke  He  weeps  over  the  doomed  place 
(xix.  41).  In  the  First  Gospel  there  is  no  mention 
of  tears.  The  one  is  the  gospel  of  the  Prince 
and  Judge,  the  other  that  of  the  Son  of  man,  the 
Friend  of  sinners. 

6.  Finally,  the  words  employed  by  the  evangel-  ,- 
ists  to  signify  the  death  of  the  Lord  Jesus  Christ 
mark  the  distinctive  features  of  each,  and  har- 
monize with  singular  exactness  with  the  Spirit's 
aim  in  these  gospels.  Matthew's  very  expressive 
term  (literally)  is,  ^'He  dismissed  His  spirit" 
(xxvii.  50).  By  a  conscious  and  voluntary  act. 
He  sent  His  spirit  away.  It  is  regal,  sovereign 
action  that  is  indicated  by  Matthew's  pregnant 
word.  Mark  and  Luke  use  the  same  term  to 
express  His  death — viz.,  "  He  expired  ; "  "  He 
breathed  out  his  life  "  (Mark  xv.  37  ;  Luke  xxiii. 
46).  It  is  very  remarkable,  and  no  small  proof 
of  the  inspiration  of  the  very  words  selected  to 
denote  Christ's  act  of  dying,  that  the  term  found 
in  Mark  and  Luke  is  quite  diiferent  from  that 
employed  to  describe  the  death  of  mere  men. 
For  example,  in  Acts  v.  5,  10  Ananias  and  Sap- 


78  Studies  in  the  Four  Gospels 

phira  "  gave  up  the  ghost "  (R.  Y.) ;  in  like 
manner,  Herod  "gave  up  the  ghost"  (Acts  xii. 
23).  In  these  instances  an  altogether  different 
term  is  employed;  they  died.  The  word  of 
Mark  and  Luke  is  used  only  of  the  Lord  Jesus. 
John's  term  differs  from  those  of  the  other  three; 
"He  delivered  up-  his  spirit"  (xix.  30).  The 
act  was  free,  spontaneous — He  delivered  over  His 
own  spirit.  "  No  man  taketh  it  [my  life]  from 
me.  I  have  power  to  lay  it  down,  and  I  have 
power  to  take  it  again"  (John  x.  18).  This 
same  great  truth  seems  to  be  taught  by  the 
apostle,  "He  gave  (up)  himself"  (Gal.  ii.  20; 
Eph.  V.  2,  25 ;  1  Pet.  ii.  23).  In  John  it  is  the 
supreme  act  of  the  Son  of  God  that  is  made 
prominent.  In  Matthew  He  is  the  King,  the 
Almighty  Sovereign ;  therefore  with  royal  au- 
thority He  dismisses  His  spirit.  In  Mark  and 
Luke,  He  is  the  servant  of  Jehovah  and  the  Son 
of  man,  the  Kinsman-Redeemer ;  therefore  He 
expires,  He  breathes  out  His  life,  for  His  work  is 
done.  In  John  He  is  the  Son  of  God  ;  therefore 
He  Himself  surrenders  His  spirit. 

Summary  of  Contents  of  Mcdihew. 

I.  The  King's  birth,  chapters  i.,  ii. 

II.  The  kingdom  proclaimed,  iii.-vii. 

III.  The  King's  ways  and  works,  viii.-xii. 

IV.  The  mysteries  of  the  kingdom,  xiii.-xx. 


Gospel  According  to  Matthew  79 

V.  The  King  rejected,  xxi.-xxiii. 
VI.  The  coming  and  judgment   of  the  King, 
xxiv.,  xxv\ 
VII.  Salvation  throngli  the  death  and  resurrec- 
tion of  the  King,  xxvi.-xxviii. 


THE 

GOSPEL  ACCOEDING  TO  MAEK 


THE   GOSPEL  ACCORDING  TO  MARK 

Of  the  four  gospels,  Mark  has  been  the  least 
appreciated.  Perhaps  because  it  is  the  shortest. 
Many  appear  to  regard  it  as  a  sort  of  abridgment 
of  Matthew.  Others  write  as  if  nothing  remains 
for  the  expounder  but  to  "  note  variations."  In 
consequence,  its  place  is  almost  a  humble  one. 
Happily,  in  recent  expositions,  a  more  just  ap- 
preciation of  its  importance  and  worth  is  found. 
The  Second  Gospel  has  a  beauty  and  force  that  is 
all  its  own.  The  mighty  Servant  of  God,  who 
is  here  so  graphically  presented  to  us,  is  no  less 
attractive  in  His  tireless  ministry  than  in  His 
royal  prerogatives  and  saving  power.  The  girded 
One  is  as  lovely  to  the  true  heart  as  the  arrayed 
One. 

I.  The  author.  The  title  is :  The  Gospel  ac- 
corrling  to  3Iark.  The  words  express  the  belief 
of  the  whole  primitive  church.  There  is  not  a 
dissentient  voice.  As  far  back  as  the  history  of  the 
New  Testament  canon  can  be  traced,  the  author- 
ship of  the  Second  Gospel  is  ascribed  to  Mark,  and 
to  no  other.  Twice  he  is  called  "  John,  whose  sur- 
name is  Mark'^  (Acts  xii.  12,  25).    John  was  his 

83 


k 


84  Studies  in  the  Four  Gospels 

Hebrew  name,  Mark,  his  Roman.  The  latter 
seems  to  have  become  his  only  name.  He  was 
not  an  apostle,  though  closely  associated  with  the 
apostles.  He  was  the  assistant  of  Paul  and 
Barnabas  (Acts  xiii.  5),  and  a  relative  of  the 
latter  (Col.  iv.  10).  Afterwards  he  w^as  the 
fellow-laborer  of  Peter  (1  Pet.  v.  13). 

II.  The  Second  Gospel,  according  to  ancient 
testimony,  is  substantially  that  preached  by 
Peter.  One  of  the  earliest  writers  (Papias)  says, 
"  Mark  was  the  interpreter  of  Peter."  Another 
(Irenseus),  ^^  He  was  the  disciple  and  interpreter 
of  Peter,'^  and  adds,  "  He  gave  forth  to  us  in 
writing  the  things  which  were  preached  by 
Peter."  This  last  sentence  seems  to  be  an  ex- 
planation of  the  word  ^^interpreter."  Others 
bear  the  like  witness. 

Internal  evidence  supports  this  tradition.  In- 
stead of  being  put  prominently  forward  as  in  the 
other  gospels,  in  this  Peter  falls  as  much  as  pos- 
sible in  the  background.  Here  we  learn  that  the 
house  at  Capernaum  into  which  Jesus  withdrew 
was  that  of  Simon  and  Andrew  ;  Matthew  and 
Luke  mention  Simon's  name  alone.  Here  Ave  are 
told  that  Peter  first  noticed  the  withered  condi- 
tion of  the  fig  tree  which  the  word  of  the  Lord 
had  blasted ;  here  he  is  singled  out  as  the  most 
culpable  of  those  taken  with  the  Lord  into  the 
garden  ;   ''  Simon,  sleepest  thou  ?     Couldest  not 


Gosj)d  According  to  Mark  85 

thou  watch  one  hour?''  Tlie  account  of  his 
denial  of  Jesus  reads  like  one  who  was  present, 
and  who  saw  it  all.  In  the  message  of  the  angel 
his  name  occurs,  "  Tell  His  disciples  and  Peter 
that  He  goeth  before  you  into  Galilee."  Such 
touches,  slight  as  they  may  appear  to  be,  are 
evidence  that  this  Gospel  is  that  of  an  eyewit- 
ness, and  no  doubt  the  witness  was  Peter  himself. 
It  is  quite  possible  that  the  apostle  referred  es- 
pecially to  Mark,  as  the  penman  of  his  Gospel, 
when  he  wrote,  ^'  I  will  endeavor  that  ye  may 
be  able  after  my  decease  to  have  these  things 
always  in  remembrance"  (2  Pet.  i.  15). 

III.  Mark  adheres  closely  to  the  chronological 
order  of  the  events.  He  records  them  just  as 
they  successively  took  place.  Luke  is  more 
strictly  the  historian.  Matthew  is  somewhat 
topical.  Mark  follows  faithfully  the  temporal 
sequence  of  the  public  ministry.  In  Matthew 
Jesus  tests  Israel.  In  Mark  He  serves  Israel ; 
and  the  service  is  traced  from  first  to  last  as  it 
was  rendered.  The  only  exception  is  in  Mark 
iii.  18-22  (compare  with  Matt.  ix.  14-18),  where 
Mark  seems  to  have  departed  from  the  exact 
order  of  events. 

TV.  The  sphere  of  the  Second  Gospel.  Mark 
is  occupied  exclusively  with  the  Galiltiean  ministry 
of  Jesus.  He  does  not  allude  to  any  ministry  in 
Judaea  until  the  Saviour  goes  to  Jerusalem  on  His 


SQ  Studies  in  the  Four  Gospels 

final  visit,  there  to  finish  His  great  mission  by  His 
sacrificial  death.  Mark  starts  his  narrative  of 
the  ministry  with  the  imprisonment  of  John  the 
Baptist  (i.  14).  This  fixes  for  us  the  date  of  the 
record — viz.,  the  opening  of  the  second  year  of 
our  Lord's  public  work.  The  Fourth  Gospel 
(chapters  i.-iv.)  precedes  the  record  of  Mark. 
The  following  events,  described  mostly  by  John, 
must  be  placed  before  Mark  i.  14,  15 — viz  :  (1) 
The  Baptist's  testimony  to  Jesus  as  the  Lamb  of 
God  (John  i.  19-34);  (2)  the  early  call  of  An- 
drew, John,  Simon,  Philip,  and  Nathanael  (John 
i.  35-51) ;  (3)  marriage  at  Cana  (John  ii.  1-12) 

(4)  first  cleansing  of  the  temple  (John  ii.  13-21) 

(5)  interview  with  Nicodemus  (John  iii.  1-21) 

(6)  journey  from  Judsea  through  Samaria  to  Gali- 
lee (John  iv.) ;  (7)  John  the  Baptist  imprisoned 
(Luke  iii.  19-20).  At  this  point  Mark's  Gospel 
begins. 

V.  Analysis.  The  Second  Gospel  may  be  con- 
veniently divided  into  the  following  sections  or 
parts  : 

Part  I.     The  preparation,  i.  1-13. 

The  Baptist's  preaching,  verses  1-8. 
Jesus'  baptism  and  temptation,  verses 
9-13. 

Part  II.  Ministry  in  central  Galilee,  chapters  i. 
14-vii.  23. 


Gospel  According  to  Mark  87 

This  section  comprises  the  ministry  of 
three  circnits  through  Galilee  : 

First  circuit,  i.  14-iii.  19. 

Second  circuit,  iii.  20-v. 

Third  circuit,  vi.-vii.  23. 
The  main  subjects  are  the  following : 

1.  Preaching  the  kingdom,  i.  14,  15. 

2.  Call  of  first  disciples,  i.  16-20-    • 

3.  Various  miracles,  i.  21-45. 

4.  Commencement  of  conflict  with 

rulers,  chapters  ii.-iii.  12. 
_^^  Call  for  apostles,  iii.  13-19. 

6.  Growing  opposition,  iii.  20-vi.  13. 

7.  Murder  of  John  the  Baptist  and 

results,  vi.  14-vii.  23. 

Part  III.  Ministry  in  northern  Galilee,  vii.  24- 
ix. 
Main  subjects  : 

1.  The    Syro-phcenician     and    her 

daughter,  vii.  24-30. 

2.  Various  miracles,  vii.  31-viii.  10. 

3.  Warnings  against  Pharisaic  doc- 

trines, viii.  11-21. 

4.  Blind  man  healed,  viii.  22-26. 
6.  First  clear  prediction  of  Christ's 

death,  viii.  31. 
6.  Transfiguration  and  second  an- 
nouncement of  death,  ix.  1-12. 


88  Studies  in  the  Four  Gospels 

7.  Third   announcement  of   death, 
ix.  31,  32. 

Part  lY.  Last  jonrney  to  Jerusalem,   chapters 
X,  xi. 
The  journey  was  on  the  "  farther  side 
of  the  Jordan,"  x.  1.,  i*.  e.,  on  the 
east  side  and  through  the  prov- 
ince of  Persea. 

1.  Marriage  and  divorce. 

2.  Little  children. 

3.  Rich  young  man. 

4.  Fourth  prediction  of  death. 

5.  Blind  Bartimseus. 

6.  Entry  into  Jerusalem. 

Part  V.    Closing  scenes,  trial  and  death,  xii.— 

XV. 

1.  Increasing  hostility  to  Jesus. 

2.  His  composure  and  triumph  an- 

ticipated. 

3.  Minuteness  of  the  narrative,  al- 

most a  diary. 

4.  Incident  of  the  young  man   in 

the  garden  (Mark  himself,  it 
is  thought). 

Part  YI.  Yictory  over  the  grave,  and  ascension, 
xvi. 

YI.  Petirements  of  Jesus  from  His  active  serv- 


Gospel  Accordincf  to  Marie  89 

ice.  Several  such  retirements  or  witlidrawals 
are  traceable,  of  which  more  particular  mention 
will  be  made  further  on. 

VII.  From  the  preceding  analysis  we  deduce 
the  main  design  of  Mark.  Clearly  this  is  the  Gos- 
pel of  the  Ministry  of  Christ.  The  opening  sen- 
tence indicates  the  chief  aim  of  the  inspired  record : 
"  The  beginning  of  the  gospel  of  Jesus  Christ,  the 
Son  of  God  "  (i.  1).  This  is  quite  apart  from  the 
others.  Matthew  begins  with  the  Lord^s  Jewish 
and  covenant  relations  ;  Luke  with  the  details  of 
His  birth,  childhood,  and  growth ;  John  starts 
with  the  eternity  and  divinity  of  the  Word ;  but 
Mark  passes  all  this  by.  After  a  brief  reference 
to  John  the  Baptist  and  Jesus'  baptism  and 
temptation,  he  enters  at  once  upon  the  narrative 
of  the  Ministry  (chapter  i.  14,  E.  Y.).  "Now 
after  that  John  was  delivered  up,  Jesus  came  into 
Galilee  preaching  the  gospel  of  God.''  (The 
words  "  the  kingdom  of  God "  are  omitted  in 
nearly  all  modern  critical  editions.) 

The  facts  contained  in  Mark  are  almost  all 
found  in  Matthew.  In  Mark,  Jesus  is  seen  do- 
ing the  same  things  as  in  Matthew.  But  the 
same  facts  are  employed  to  present  different 
phases  of  His  complex  character  and  office.  He 
is  the  King-Messiah  in  Matthew.  He  is  the 
Servant  of  Jehovah  in  Mark.  In  the  former  He 
is  fulfilling  the  Old  Testament  predictions  of  the 


90  Studies  in  the  Four  Gospels 

Deliverer ;  in  the  latter  He  is  fulfilling  the  will 
of  God,  and  doing  man's  neglected  duty.  But 
in  serving  men  He  is  serving  tlie  Father,  for  the 
Father's  pleasure  and  the  Father's  glory  were 
His  sole  end.  Of  all  men  He  alone  could  say, 
"  O  Lord,  truly  I  am  Thy  Servant,"  and  then 
perfectly  fulfill  what  He  spoke  (Ps.  cxvi.). 

While  Mark  is  acquainted  with  Christ's  mani- 
fold offices,  and  refers  to  them  in  common  with 
the  other  evangelists,  he  yet  makes  prominent 
one  chief  feature  of  His  mission — viz..  His 
blessed  service.  Keeping  this  great  truth  clearly 
before  him,  the  evangelist  here  traces  the  Lord's 
ways  in  His  public  ministry  ;  he  constructs  his 
narrative,  and  even  chooses  words  and  phrases 
that  promote  his  main  purpose  and  that  lend 
vividness  and  power  to  his  record.  Some  of 
these  peculiarities  of  the  Second  Gospel  we  are 
briefly  to  study. 

1.  The  use  of  the  word  "straightway."  It  is 
Mark's  characteristic  term,  his  key- word.  He 
employs  it  fortj^-two  times  (Authorized  Version), 
w^hile  the  other  gospels  have  it  but  thirty-three 
times.  It  is  found  eleven  times  in  the  first  chap- 
ter, as  if  Mark  would  thus  certify  the  importance 
he  attaches  to  it  at  the  very  beginning.  The  latest 
critical  text  exhibits  the  more  compressed  form,* 
while  in  the  other  gospels  the  longer  term  ^  pre- 

^  eiidvc.  2  £lj0^(jg^ 


Gospel  According  to  Marh  91 

vails.  The  Hevised  Version  imifornily  translates 
it  by  the  same  Enj^Hsh  synonym,  ^'  straightway,'^ 
the  Anthorized  Version  by  a  variety  of  terms, 
"  anon,"  "  forthwith,"  "  immediately,"  etc.  It  is 
worthy  of  note  also  that  in  a  large  number  of 
places  Mark  inserts  it  at  the  opening  of  his  sen- 
tence, setting  it  thus  in  the  emphatic  position. 
Considerable  latitude  marks  its  use — e.  g.y  the 
Lord's  activity ;  certain  salient  features  in  para- 
bles ;  the  murder  of  John  the  Baptist ;  the  call 
of  certain  disciples  ;  the  possessed  of  demons ; 
and  the  trial  and  condemnation  of  Jesus.  But 
whatever  its  connection,  it  uniformly  designates 
rapidity  of  movement,  promptness  of  action.  This 
will  appear  when  we  consider  some  of  the  places 
where  it  occurs. 

In  chapter  i.  10  it  is  used  for  the  first  time  in 
Mark — "  And  straightway  coming  up  out  of  the 
water  he  saw  the  heavens  rent  assunder,  and  the 
Spirit  as  a  dove  descending  upon  him."  (E..  V.) 
Matthew  also  has  it  (iii.  16),  but  more  closely 
with  the  baptism  than  does  Mark  who  joins  it 
with  the  ordinance,  with  the  rending  of  the 
heavens,  and  the  descent  of  the  spirit,  thus  bring- 
ing out  both  the  rapidity  and  the  unity  of  the 
events.  In  Matthew  (iii.  17)  the  Father's  voice 
speaks  o/Christ,  testifying  His  delight  in  Him  ;  in 
Mark  He  speaks  to  Christ,  for  now  at  length  a 
man  is  here  on  earth  who  perfectly  does  His  will, 


92  Studie,s  in  the  Four  Gospels 

and  who  will  glorify  His  holy  name.     He  is  the 
second  Adam,  and  God^s  beloved  Son. 

"  And  straightway  the  Spirit  driveth  him  forth 
into  the  wilderness  "  (i.  12,  R.  Y.).  The  tempta- 
tion follows  "  straightway ''  upon  the  baptism. 
Neither  Matthew  nor  Lnke  has  the  word  in  their 
account.  Mark  alone  adopts  it.  And  the  two 
words,  "  straightway ''  and  "  driveth  '^  import  the 
energy  and  the  swiftness  with  which  He  was 
brought  to  the  scene  of  the  extraordinary  trial. 
There  is  something  startling,  almost  violent,  in 
the  action  implied  in  this  language,  as  if  He  Avere 
hurried  on  and  impelled  forward  by  an  impulse 
not  Plis  own.  We  know,  however,  from  Mat- 
thew's and  Luke's  milder  ^'  led,"  that  He  volun- 
tarily submitted  to  this  supreme  test.  What  com- 
pression and  power  are  found  in  the  brief  account : 
"  And  he  was  there  in  the  wilderness  forty  days, 
tempted  of  Satan  ;  and  with  the  wild  beasts  ;  and 
the  angels  ministered  unto  him."  Each  phrase 
deepens  and  intensifies  the  graphic  words  "  and 
straightway  the  Spirit  driveth  him  forth."  A 
strange  sternness  gathers  about  the  scene  as  the 
holy  Son  of  God  is  thus  seen  going  forth  under  the 
divine  propulsion  to  face  that  strong  fierce  spirit 
whose  assaults,  so  disastrous  in  the  trial  of  the  first 
Adam,  shall  prove  powerless  and  vain  Avith  the 
second  Adam.  It  reminds  one  of  that  other  im- 
pressive scene  (Mark  x.  32)  where  Jesus  went 


Gospel  According  to  Mark  93 

before  His  disciples,  striding  on  with  set  face  to 
meet  the  solemn  and  awful  tragedy  that  awaited 
Him  at  Jerusalem.  In  neither  the  one  nor  the 
other  case  was  there  reluctance  or  recoil.  For  here 
was  one  in  the  wilderness  who  had  not  forfeited 
Eden  ;  who  w^as  with  the  wild  beasts,  not  wild  to 
Him ;  and  to  whom  as  to  the  first  man  the  serpent 
came,  but  found  nothing  in  Him.  The  angels 
were  the  astonished  witnesses  of  His  temptation 
and  His  victory.  As  God's  servant  He  exposed 
Himself  to  all,  but  was  in  no  danger. 

In  chapter  i.  20  the  call  of  James  and  John  is 
recorded,  and  we  read,  '^  and  straightway  he  called 
them."  Matthew  inserts  the  w^ord  in  connection 
with  their  leaving  the  ship  and  their  father 
(iv.  22).  It  thus  seems  that  on  seeing  the  two 
brothers  Jesus  at  once  summoned  them  to  become 
His  followers  and  friends,  and  they  as  promptly 
obeyed.  Swiftness  of  movement  and  decision  are 
expressed  by  the  term.  Devotion  to  His  minis- 
try is  indicated  in  the  same  way  by  His  entering 
the  synagogue  and  teaching  on  the  Sabbath 
(i.  21). 

Mark  records  the  parable  of  the  sower,  and 
characteristically  says  of  the  seed  that  fell  by  the 
wayside,  "  straightway  cometh  Satan  and  taketh 
away  the  word  that  had  been  sown"  (iv.  15). 
Neither  Matthew  nor  Luke  uses  "  straightway  " 
in  their  record  of  the  Lord's  interpretation  (Mat- 


94  Studies  in  the  Four  Gospels 

thew  xiii.  19 ;  Luke  viii.  12).  So,  too,  In  the 
parable  of  the  seed  growing  secretly  (the  only 
parable  recorded  by  Mark  alone),  the  word  is  in- 
troduced :  "  But  when  the  fruit  is  brought  forth, 
straightway  he  putteth  in  the  sickle,  because  the 
harvest  is  come  ^'  (iv.  29).  Silently  and  gradually 
the  seed  grows  until  fully  ripe,  then  straightway 
it  is  gathered  and  garnered  by  the  husbandman. 
The  illustration  holds  both  as  to  the  individual 
believer  and  the  whole  body  of  the  redeemed. 
The  one  is  taken,  and  all  are  taken,  to  be  with 
Christ  when  maturity  is  attained,  when  the  body 
is  complete.  The  parable  teaches  the  beginning, 
the  growth,  and  the  swift  consummation  of  the 
gospel  dispensation,  which  terminates  w-ith  the 
advent  of  the  Son  of  man  and  the  rapture  of  the 
saints.     (Cp.  I.  Thess.  iv.  16,  17.) 

When  with  the  disciples  Jesus  had  passed  over 
the  lake  into  the  country  of  the  Gadarenes, 
^'  straightw-ay  there  met  him  out  of  the  tombs  a 
man  with  an  unclean  spirit"  (v.  1-15).  Christ^s 
presence  seems  instantly  to  have  aroused  the  hope 
and  the  fear,  the  homage  and  the  horror  of  this 
poor  demoniac,  for  "  he  ran  and  worshiped 
him,"  "  I  adjure  thee  by  God,  tliat  thou  torment 
me  not."  Attraction  and  repulsion  alternated  in 
his  distracted  mind.  The  best  and  the  worst  in 
him  struggled  for  the  mastery  in  tlie  presenci;  of 
the  Deliverer ;  for  wherever  Jesus  w^ent  ceaseless 


Gospel  According  to  Mark  95 

activity  distinguished  Him ;  He  was  in  constant 
antagonism  with  the  world  of  evil  spirits,  and  with 
human  ills  of  every  sort.  In  chapter  xv.  1,  the 
word  "  straightway  "  occurs  for  the  last  time  in 
our  book,  and  it  there  describes  the  murderous 
haste  with  which  the  priests  and  rulers  hurried 
their  patient  captive  to  the  bar  of  Pilate.  They 
"  bound  him/'  although  He  offered  no  resistance 
and  uttered  no  protest :  "  and  carried  him  away," 
although  He  went  as  a  lamb  to  the  slaughter. 

From  these  examples  we  are  justified  in  con- 
cluding that  neither  from  habit,  nor  by  accident, 
nor  yet  for  rhetorical  embellishment,  does  the 
evangelist  introduce  so  frequently  this  word 
"  straightway ; "  he  does  so  because  it  exactly 
serves  his  purpose  and  so  admirably  fits  into  his 
design :  for  the  Second  Gospel  may  be  described 
as  a  portrait  of  God's  indefatigable  Servant  who 
never  pauses  in  His  work  nor  falters  in  His  devo- 
tion till  all  is  done.  It  is  a. series  of  vivid  pic- 
tures, "  cartoons,''  as  one  aptly  says,  we  here  have 
of  Jesus,  ever  busy  about  His  Father's  work  and 
will.  Therefore  the  events  so  rapidly  succeed 
each  other.  Swiftly  and  unerringly  the  mighty 
Minister  moves  on  to  the  end,  the  final  consum- 
mation. It  is  His  marvelous  activity  w^e  are 
made  to  see.  How  appropriate,  therefore,  is  this 
descriptive  term  "  straightway  "  which  the  evan- 
gelist so  often  and  unexpectedly  introduces,  and 


96  *  Studies  in  the  Four  Gospels 

so  suggestively  connects  with  the  deeds  and  events 
of  the  Lord  Jesus  Christ.  Christ  here  is  seen 
*'  unhasting,  unresting.'^ 

2.  The  titles  and  names  which  are  given  to 
Jesus  by  those  who  address  him  evince  Mark's  de- 
sign. The  gospels  record  many  instances  of  per- 
sons who  came  to  him  with  questions  and  requests. 
Many  of  these  petitioners  were  sincere  seekers 
after  help  and  light.  They  came  seeking  deliv- 
erance for  loved  ones,  and  for  aid  in  their  diffi- 
culties and  distresses.  But  there  were  others 
who  were  open  or  secret  foes  of  Jesus,  whose  in- 
quiries were  prompted  by  malice  and  meant  to 
insnare  him.  These  all  addressed  our  Saviour 
by  a  variety  of  titles,  such  as  Rabbi,  Master, 
Lord,  Son  of  David,  and  Son  of  God.  But  in  no 
case  do  they  call  him  Son  of  man.  In  all  the 
New  Testament  but  three  times  does  He  receive 
this  name  of  Son  of  man  from  others,  and  two 
of  these  but  echo  His  own  use  of  it  (John.  xii. 
34) ;  the  other  is  Stephen's  dying  utterance  (Acts 
vii.  56).  It  is  Christ's  self-chosen  name,  appro- 
priated by  Himself  exclusively,  and  always  im- 
plies in  His  lips  His  incorporation  with  our  kind 
and  His  possession  of  a  higher  nature  with  which 
His  manhood  stands  in  contrast.  As  Son  of  man 
He  is  a  true  member  of  our  race ;  is  its  pattern 
and  representative,  the  Son  of  mankind.  As 
Son  of  man  He  is  more,  infinitely  more ;  for  His 


Gospel  According  to  Mark  97 

manhood  is  a  rope  which  he  Has  thrown  round 
a  higher  form  of  preexistent  life,  even  His  proper 
deity. 

Now,  the  Gospel  by  Mark  widely  differs  from 
the  others  in  its  bestowal  of  the  divine  name  of 
Lord  {Kurlos)  on  the  Saviour.  Thus  the  evan- 
gelist twice  gives  Him  this  great  name,  and  in 
both  cases  after  His  resurrection,  when  His  humil- 
iation was  passed  and  the  earthly  ministry  was 
over;  xvi.  19,  "So  then  after  the  Lord  [Jesus] 
had  spoken  unto  them,  he  was  received  up  into 
heaven '' ;  xvi.  20,  "  The  Lord  working  with 
them.''  Jesus  employs  this  name  when  speaking 
of  himself  also  twice;  v.  19,  "Go  home  to  thy 
friends  and  tell  how  great  things  the  Lord  hath 
done  for  thee,  and  had  compassion  on  thee ;" 
xi.  3,  "  Say  ye,  the  Lord  hath  need  of  him."  In 
His  argument  drawn  from  Psalm  ex.  35-37 
He  clearly  implies  His  perfect  right  to  its  appro- 
priation to  Himself,  but  does  not  take  it  as  His 
own.  By  those  who  address  Him  He  is,  in  the 
Second  Gospel,  uniformly  called  Master  {Rahhi), 
or  Teacher  (Didqskalos).  Thus,  in  Matt.  viii.  2, 
the  leper  says :  "  Lord,  if  thou  wilt,  thou  canst 
make  me  clean."  But  in  Mark  i.  40  the  title  is 
omitted,  and  he  says  :  "  If  thou  wilt,  thou  canst 
make  me  clean."  In  Matt.  viii.  25  the  terrified 
disciples  awake  Him  out  of  His  sleep,  saying  : 
"  Lord,  save  us  ;  we  perish."     But  in  the  corre- 

7 


98  Studies  in  the  Four  Gospels 

spending  place  in  Mark  we  find,  "  Master,  carest 
thou  not  that  we  perish  ? ''  (iv.  38).  In  Matt, 
xidii.  4  Peter  says :  "  Lord,  it  is  good  for  ns  to 
be  here."  In  Mark  :  "  Master,  it  is  good  for  us 
to  be  here  "  (ix.  5).  In  Matt.  xvii.  15  the  father 
of  the  lunatic  child  says  :  ^'  Lord,  have  mercy  on 
my  son'^;  in  Mark  ix.  17  he  says:  ''Master,  I 
have  brought  unto  thee  my  son."  In  Mark  ix. 
24  we  read  in  our  Common  Version,  "  Lord,  I 
believe " ;  but  in  the  Eevised  Version,  and  in 
every  critical  Greek  text  examined,  the  title 
"  Lord "  is  omitted ;  the  father  of  the  suffering 
child  only  says :  "  I  believe."  Luke  records 
that  blind  Bartimreus  said  :  "  Lord,  that  I  may 
receive  my  sight"  (Luke  xviii.  41).  In  Mat- 
thew's account  of  the  cure  of  two  blind  men,  one 
of  wdiom  no  doubt  was  Bartimaeus,  we  find  the 
great  name:  *'Lord,  that  our  eyes  may  be 
opened"  (Matt.  xx.  33).  But  Mark  has  "Rab- 
boni,  that  I  may  receive  my  sight  "  (x.  51,  R.  V.). 
In  Matt.  xxvi.  22  each  of  the  disciples  asks  con- 
cerning the  one  of  their  number  that  was  to  be- 
tray Him  :  "  Lord,  is  it  I  ?  "  ^     But  in  Mark  xiv. 

*  The  title  Lord  is  applied  in  the  New  Testament  to  others 
besides  Jesus,  and  denotes  the  rank  of  the  one  addressed  and 
the  respect  due  him.  In  some  instances  likewise  it  is  given 
to  the  Saviour  in  the  same  sense  (John  iv.  11).  But  the 
apostles  at  the  Supper  did  not  thus  bestow  it  on  Him. 
They  knew  Him  as  the  Christ,  the  Son  of  the  living  God,  as 
Peter's  confession  certainly  declares  (Matt.  xvi.  16 ;    Mark 


Gospel  AcGording  to  3IarJc  99 

19  they  "say  unto  liim  one  by  one,  Is  it  I?'' 
Here,  as  in  all  the  other  instances  cited,  the 
divine  title  of  Lord  is  omitted.  It  is  very  re- 
markable that  in  no  one  of  the  four  gospels  does 
Judas  Iscariot  ever  address  Him  by  the  name  of 
Lord.  Thus,  after  they  had  each  asked,  "  Lord, 
is  it  I  ?  "  Judas  said  :  "  Master,  is  it  I  ? ''  (Matt. 
XX vi.  25).  Thus  likewise  in  John  xiv.  22  the 
Jndas  who  calls  him  Lord  is  carefully  distin- 
guished from  Iscariot;  for  Iscariot  never  gave 
Him  this  name.  "  No  man  can  call  Jesus  Lord 
but  by  the  Holy  Ghost.^'  Judas  never  had  the 
Spirit  in  His  regenerating  and  sanctifying  power. 
There  is  only  one  exception  in  Mark  to  this 
uniform  method  of  addressing  the  Saviour.  It 
is  the  address  of  the  Syro-Phoenician  woman  in 
vii.  28.  She  was  a  Greek,  of  an  abhorred  race, 
a  Canaanite,  a  reprobate  of  reprobates,  with  no 
claim  whatever  on  the  mercy  and  help  of  Christ, 
such  as  a  Jewess  might  urge ;  the  pagan  mother 
of  a  demoniac  child.  In  her  plea  for  help  she 
modestly  yet  very  sagaciously  and  trustingly 
seizes  upon  a  single  word  in  Jesus'  reply  to  her 

viii.  8).  John  also  attests  tlieir  belief  in  His  superhuman 
knowledge  and  His  mission  from  the  Father  (John  xvi.  30. 
Indeed,  the  valedictory  address  is  based  on  their  faitli  in  Him 
as  the  Son  of  God,  John  xiv.-xvii.).  Hence  they  must  have 
meant  more  than  mere  regard,  or  honorable  distinction,  when 
they  called  Him  Lord:  they  meant  by  the  title  that  He  was 
divine,  and  their  Lord  and  Master  (John  xiii.  13,  14). 


100  studies  in  the  Four  Gospels 

cry  for  deliverance :  "  Let  the  children  first  be 
filled  :  for  it  is  not  meet  to  take  the  children's 
bread,  and  cast  it  unto  the  dogs.''  "  Dogs "  ! 
How  stern,  ahnost  repellant  the  answer  sounds  ! 
But  it  was  the  diminutive  name  Jesus  used,  found 
nowhere  else  in  the  New  Testament  save  here 
and  Matt.  xv.  26,  27.  It  signifies  "  little  dogs  f 
is  almost  equivalent  to  our  colloquial  "  doggie." 
It  cannot  apply  to  those  fierce,  strong  brutes 
that  prowl  the  streets,  and  that  are  owned  and 
claimed  by  none.  Rather,  it  points  to  those 
household  creatures  that  are  considered  pets; 
domestic  dogs,  not  those  ^Svithout."  That 
word,  ^'little  dogs,"  she  accepts,  appropriates. 
"  Yes,  Lord  :  yet  the  little  dogs  under  the  table 
eat  of  the  children's  crumbs."  On  this  word 
she  rests  her  hope,  finds  her  clew  to  His  heart, 
and  presses  her  suit.  "  Yes,  Lord  "  ;  for  in  that 
lowly  form  she  discovered  the  mighty  Lord,  the 
God  of  glory,  and  she  won  her  suit. 

Tliis  peculiarity  harmonizes  Avith  the  main  de- 
sign of  Mark — viz.,  to  present  Jesus  to  us  as  the 
Minister  of  God,  the  Servant  of  Jehovah.  It  is 
fitting  therefore  that  He  should  receive  the  names 
which  appropriately  belong  to  Him  as  such. 
Here  He  veils  His  glory,  robes  Himself  in  the 
garments  of  patient  and  quiet  service  ;  is  the 
obedient  One  ;  "  for  even  the  Son  of  man  came 
not  to  be  ministered  unto,  but  to  minister,  and  to 


Oospcl  According  to  Mark  101 

give  his  lifo  a  ransom  for  many"  (x.  45). 
Therefore,  while  His  autiiority  and  power  are 
fully  recognized,  nevertheless  here  He  receives 
but  sparingly  the  supreme  titles  of  the  great 
God.  In  Matthew  they  are  plentifully  bestowed, 
for  there  He  is  the  great  king,  the  heavenly 
Sovereign  ;  in  lAike  also,  for  there  he  is  the  di- 
vine Saviour,  the  Kinsman-Redeemer ;  in  John 
likewise,  for  there  he  is  the  Son  of  God,  Himself 
God.  But  in  Mark  He  is  the  Son  who  is  the 
Servant,  and  this  is  the  feature  mainly  that  the 
Holy  Spirit  here  traces. 

Closely  akin  to  this  scanty  use  of  the  divine 
names  given  to  Jesus  in  Mark  is  the  profoundly 
significant  question  of  chapter  vi.  3,  ^'  Is  not  this 
the  carpenter?''  Matthew  writes  that  the  in- 
credulous Nazarenes  asked,  ^'  Is  not  this  the  car- 
penter's son  ?  "  (xiii.  55).  But  Mark  alone  tells  us 
that  Pie  w^as  Himself  a  carpenter,  that  He  toiled 
with  His  own  hands  at  the  carpenter's  bench,  and 
no  doubt  was  often  covered  with  the  dust  and  shav- 
ings of  that  trade.  It  has  been  conjectured  that 
Joseph  was  now  dead,  and  that  the  support  of  the 
family  devolved  mainly  upon  Jesus.  An  ancient 
Father  (Justin  Martyr),  reports  the  tradition 
that  He  made  yokes  and  plows  and  other  agri- 
cultural implements.  It  may  reverently  be  con- 
jectured that  He  did  the  work  of  the  joiner  and 
builder  likewise.     We  may  be  sure  that  what  He 


102  Studies  in  the  Four  Gospels 

wrought  was  faithfully  and  honestly  clone,  that 
nothing  left  His  hands  in  which  worthless  ma- 
terial found  place,  or  to  which  poor  workman- 
ship attached.  The  yoke  He  made  rested  easy 
and  comfortable  on  the  ox's  neck,  causing  no 
abrasion  of  the  skin.  The  plow  He  wrought 
exactly  served  its  purpose,  and  turned  the  fur- 
row as  it  should.  The  same  integrity  and 
flxitlifulness  which  are  seen  attaching  to  His 
public  ministry  marked  also  His  toil  at  the 
bench. 

What  an  amazing  scene  this  is  !  The  Son  of 
God,  the  maker  of  the  worlds  and  the  ages, 
weilding  the  ax  and  driving  the  plane  and  the 
saw  in  that  humble  carpenter's  shop  of  Nazareth  ! 
What  may  it  mean?  We  are  told  that  every 
Jewish  lad  was  taught  some  useful  trade.  Even 
the  rabbis  had  to  learn  some  handicraft.  Paul 
was  a  tentmaker.  And  the  Lord  Jesus,  a  true 
Israelite,  followed  willingly  the  example  of  His 
reputed  father,  Joseph,  who  was  a  carpenter. 
He  has  forever' ennobled  industry,  honest  toil; 
He  has  invested  it  with  a  dignity  that  it  never 
had  before,  and  that  it  must  wear  unsullied 
while  the  earth  remains.  The  world's  toilers, 
the  tired  millions,  may  well  consider  Nazareth's 
carpenter,  and  find  in  Him  their  weary  labor 
transfigured  into  a  noble  service  for  God,  and 
their  drudgery  into  a  glad  independence.     The 


Gospel  Accord mg  to  Mark  103 

greatest  of  the  apostles  could  proudly  say, 
*^  These  hands  have  ministered  unto  my  necessi- 
ties, and  to  them  that  were  with  me  "  (Acts  xx. 
84).  Paul  had  the  very  spirit  of  the  ciirpenter 
of  Nazareth. 

But  there  is  more  in  this  wondrous  statement 
touching  the  Master.  He  was  God's  minister  in 
the  world.  As  such  He  joyfully  came  down 
into  all  the  actual  circumstances  of  our  humanity. 
He  indentified  Himself  with  us  and  w^ith  all 
that  belongs  to  us  as  men,  sin  only  apart.  God's 
minister  must  become  a  man,  and  take  upon 
Himself  the  relations  and  the  duties  of  a  man. 
Therefore  with  His  own  hands  He  wrought,  and 
ate  His  bread  in  the  sweat  of  His  face,  as  do  we. 
He  was  Jehovah's  workman,  and  must  serve. 
But  no  less  was  He  pleasing  to  God  in  the  car- 
penter shop  than  when  preaching  the  good  news 
of  the  kingdom,  and  w^orking  His  mighty  mira- 
cles. As  certainly  He  did  God's  ^vill  at  the 
bench  as  when  He  wrought  redemption  for  us, 
for  His  whole  life  was  one  of  service,  obedience, 
perfect  submission  to  the  Father's  will,  God's 
blessed  Servant. 

To  the  same  class  belongs  that  other  remark- 
able saying  of  our  Lord  :  "  But  of  that  day  and 
that  hour  knoweth  no  man,  no,  not  the  angels 
which  are  in  heaven,  neither  the  Son,  but  the 
Father"  (xiii.  32.)     He  declares  that  even  He 


104  Studies  in  the  Four   Gospels 

does  not  know  the  exact  time  of  His  second  ad- 
vent. Difficult  as  the  statement  is,  it  is  not 
more  difficult  than  the  scene  in  John  xi.  where 
we  are  told  that  Jesus'  face  Avas  wet  with  human 
tears,  while  the  almighty  voice  commanded, 
"Lazarus,  come  forth.''  His  human  and  divine 
natures  are  present  and  blend,  yet  are  most  dis- 
tinct. But  let  us  note  two  things  respecting  the 
Olivet  prophecy,  which,  by  the  way,  is  recorded 
by  Matthew,  Mark,  and  Luke.  (1)  Christ  in  it 
does  not  speak  as  do  Daniel,  John,  and  other 
prophets  in  their  predictions.  These  all  assert 
that  they  received  their  messages  from  God,  that 
they  did  not  speak  of  themselves,  but  that  God 
spake  through  them.  But  Christ  speaks  through- 
out this  great  discourse  as  one  who  Himself 
know^s  the  things  He  utters.  He  does  not  let  fall 
a  hint  that  it  was  at  the  time  communicated  to 
Him  by  the  Holy  Spirit.  It  is  He  that  sees  the 
events  He  describes,  and  He  foretells  and  forth- 
tells  the  future.  ^(2)  He  knows  the  precise 
events  and  their  sequence  both  preceding  and 
succeeding  His  coming.  All  that  goes  before, 
and  all  that  follows  His  advent  He  clearly 
knows,  and  tells  so  much  of  it  as  pleases  Him. 
The  day  and  the  hour  He  does  not  know.  It  is 
very  suggestive  that,  according  to  the  received 
text,  it  is  only  in  Mark  where  this  phrase, 
"neither  the  Son,"  occurs — in  the  Gospel  of  the 


Gospel  According  to  ^[(trk  105 

Servant  of  Gocl.  Is  it  because  as  Servant  it  was 
not  given  Him  to  know  it?  Is  it  because  of 
His  mediatorial  character  here  so  graphically 
portrayed,  that  it  was  not  a  part  of  His  service 
to  reveal  it?  We  do  not  know.  Up  to  that  ex- 
act point,  He  knows  what  is  coming;  after  that 
point,  He  knows  what  will  take  place.  On  that 
exact  point,  the  day  and  the  hour,  rests  the  hand 
of  Omnipotence,  concealing  it;  it  must  not  be 
made  known.  And  Christ,  the  obedient  one,  is 
perfectly  content  that  it  should  lie  concealed. 

3.  The  Silences  of  Mark.  The  omissions  of  the 
Second  Gospel  are  remarkable  and  significant; 
for,  as  often  said,  the  silences  of  Scripture  are 
scarcely  less  suggestive  than  the  utterances. 
Only  so  much  of  the  Baptist's  ministry  is  re- 
corded as  is  necessary  to  lead  up  to  the  anointing 
and  certification  of  Jesus  from  heaven.  With  like 
brevity  is  the  temptation  in  the  wilderness  in- 
troduced, and  this  because  it  is  introductory  to 
Mark's  main  object — viz.,  the  ministry  of  Him 
who  was  to  cope  successfully  with  Satan's  power. 
Then  the  evangelist  turns  at  once  to  the 
narration  of  the  ministry,  and  follows  it  to  the 
end.  There  is  complete  silence  as  to  all  that 
preceded  Jesus'  public  work.  Nothing  of  His 
birth.  His  lineage.  His  childhood,  or  His  youth 
is  here  related.  Scarcely  any  reference  is  found 
to  His  mother  and  His  relatives ;  they  are  intro- 


106  Studies  in  the  Four  Gospels 

duced  incidentally,  as  needful  to  complete  the  nar- 
rative ;  and  attention  is  called  to  them,  not  by 
the  Lord  nor  the  writer,  but  by  the  multitude 
(iii.  21,  32;  vi.  3).  Mark  has  no  sermon  on  the 
mount,  no  formal  and  full  declaration  of  the 
principles  of  the  kingdom  of  God,  no  woes 
pronounced  on  the  guilty  towns  of  Galilee  which 
had  witnessed  unmoved  and  unaifectcd  His 
mighty  works ;  no  predictions  of  impending  doom 
for  Jerusalem,  such  as  Matthew  and  Luke  record. 
In  fact,  Mark  reports  few  of  the  Lord's  dis- 
courses. Here  He  is  doing,  not  teaching.  Serv- 
ice, ministry,  with  the  salient  features  belong- 
ing thereto,  is  the  great  theme.  Tliere  are  but 
four  parables  recorded  by  Mark,  and  one  of  them 
alone  is  peculiar  to  him — viz.,  the  seed  growing 
secretly,  a  parable  of  service  (ix.  26-28).  He  is 
the  sower,  He  watches  over  the  grain  with  tender 
solicitude,  and  at  the  end  He  is  the  reaper.  In 
chapter  xiii.  He  unveils  the  future  with  the 
authority  of  a  prophet  of  God,  but  He  does  not 
here  tell  of  the  "talents"  committed  to  men,  nor 
of  His  judgment  as  to  their  use  and  non-use,  nor 
of  the  judgment  of  the  nations,  as  He  does  in 
Matthew.  In  the  three  parables  common  to  the 
other  gospels  it  is  obvious  that  the  main  idea  is 
that  of  service :  the  sower,  mustard  seed,  and 
the  vineyard  and  husbandmen.  They  appear  to 
be  selected  because  of  their  manifest  adaptation 


Gospel  According  to  Mark  107 

to  the  purpose  which  the  inspired  writer  lias  in 
view.  80  likewise  in  tlie  miracles  of  this  Gospel 
Jesus  is  seen  meeting  human  need,  delivering 
th(!  oppressed  and  afflicted.  In  feeding  the 
hungry  multitudes,  in  healing  diseases,  in  casting 
out  evil  spirits,  there  are  touches  which  exhibit 
the  spirit  and  temper  of  His  service  that  are 
most  suggestive  and  beautifid. 

In  the  third  chapter  there  is  told  the  story  of 
the  call  and  ordination  of  the  twelve,  but  the  ac- 
count of  their  mission  and  instructions  is  not  so 
full  as  in  Matthew  x.  There  is  a  little  phrase 
found  in  it  that  we  do  Avell  to  consider,  for  it  fits 
into  the  main  design  of  Mark  with  admirable 
nicety.  It  is  this:  '^And  he  ordained  twelve 
that  they  should  be  with  him''  (iii.  14).  They 
were  to  be  His  companions  as  well  as  His  mis- 
sionaries ;  His  friends  and  helpers  as  well  as  His 
servants.  "That  they  should  be  with  him''  to 
share  His  journeys,  His  solitude,  His  trials,  and 
His  triumphs  :  His  fellow-laborers ;  His  asso- 
ciates rather  than  dependents.  They  were  to 
know  Him  and  His  mind.  His  methods  and 
ways,  by  personal  intimacy  and  fellowship. 
They  were  to  learn  from  Him  how  to  work  and 
to  w^ait,  to  serve  and  to  suffer.  This  and  the 
like  touches  show  us  "  the  girdle  wherewith  he 
was  girded." 

4.  Christ's  devotion  to  His  ministry  is  another 


108  Studies  in  the  Four   Gospels 

significant  featnre  of  the  Second  Gospel.  The 
essence  of  all  true  service  is  fidelity,  unswerving 
loyalty.  Other  servants  of  God  have  been  dis- 
tinguished for  this  supreme  excellence  of  charac- 
ter. Scripture  bears  this  very  noteworthy  testi- 
mony of  Moses  :  "  My  servant  Moses  is  not  so, 
who  is  faithful  in  all  mine  house.  With  him 
will  I  speak  mouth  to  mouth  "  (Num.  xii.  7,  8 ; 
cp.  Heb.  iii.  6).  No  higher  eulogy  could  be  pro- 
nounced. The  steady  patience  and  constancy  of 
Moses  in  the  mighty  work  given  him  to  do  are 
almost  without  a  parallel  in  the  history  of  our 
race.  Of  David  likewise  it  is  written  that  "after 
he  had  served  his  own  generation  by  the  will  of 
God,  fell  on  sleep/^  Although  a  king  to  whom 
his  subjects  paid  glad  and  willing  homage, 
David  none  the  less  was  himself  a  servant  of 
God,  and  his  life  was  passed  in  serving  his  own 
generation.  So  likewise  Paul's  marvelous  career 
was  one  of  tireless  devotion  to  the  name  and 
honor  and  glory  of  Christ.  But  Jesus  in  this  as 
in  all  His  other  relations  to  God  and  men  holds 
the  preeminence.  Although  a  Son  over  His  own 
house,  the  Lord  also  of  the  house,  He  became  a 
Servant  therein,  and  "  was  faithful  to  him  that 
appointed  him  ''  (Heb.  iii.  2).  The  other  servants 
might  grow  weary  w^ith  their  heavy  task,  as  we 
know  they  often  did ;  they  might  relax  their 
energies,  and  sigh  for  release.     But  nothing  of 


Gospel  According  to  Mark  100 

this  is  found  in  Jehovah's  loyal  and  obedient 
Servant,  Christ.  The  want  of  appreciation  and 
sympathy  on  the  part  of  His  disciples,  the  malice 
and  rage  of  Satan,  the  apathy  and  nnbclief  of 
the  multitude,  and  the  bitter  hostility  of  the 
rulers,  could  not  quench  His  zeal  nor  chill  His 
constancy  nor  hinder  His  purpose,  thougli  the 
attitude  of  the  nation  toward  Him  might  fill  His 
heart  with  sorrow  and  His  eyes  with  tears. 

The  other  evangelists  magnify  our  Lord's  de- 
votion to  the  work  given  Him  to  do.  They 
exhibit  Him  as  the  i)erfect  pattern  of  obedience, 
and  the  highest  example  of  faithfulness.  They 
describe  Him  as  altogether  true  to  His  exalted 
mission,  as  doing  always  the  things  that  pleased 
the  Father,  and  as  never  seeking  His  own  glory 
nor  His  own  will  (John  v.  30;  viii.  29,  50). 
But  in  Mark  peculiar  stress  is  placed  on  the 
tenacity  with  which  the  Lord  held  flist  to  His 
ministry,  and  the  diligence  with  which  He  prose- 
cuted it  to  the  very  end. 

He  seems  to  have  abridged  the  hours  of  repose 
in  order  to  give  Himself  wholly  to  His  work. 
Thus  we  read  that  "  in  the  morning,  rising  up  a 
great  while  before  day,  he  went  out,  and  departed 
into  a  solitary  place,  and  there  prayed ''  (i.  35). 
The  day  before  (Sabbath)  in  Capernaum  had  been 
one  of  constant  service,  of  healing  and  teaching, 
till  "  the  sun  did  set/'  enough  to  tax  the  energies 


110  Studies  in  the  Four  Gospels 

and  the  strength  even  of  the  Son  of  man.  He 
needed  rest  and  sleep  to  restore  His  physical 
power.  But  little  rest,  however,  ^as  taken  ;  for 
He  needed  prayer  more  than  sleep,  and  so  "  rising 
u])  a  great  while  before  day  '^  He  retired  to  the 
solitary  place  where  He  might  be  alone  with 
God.  His  solitude  was  interrupted  by  Peter  and 
the  other  disciples  who  pursued  Him,  announcing 
that  all  men  sought  Him  ;  and  with  no  sign  of 
impatience  He  at  once  addressed  Himself  to  His 
work,  supplying  the  wants  of  the  needy  crowds. 
On  another  occasion,  wdien  the  aj^ostles  had 
returned  from  their  mission  and  reported  to 
Him,  He  said,  "  Come  ye  yourselves  apart  into  a 
desert  place,  and  rest  awhile ''  (vi.  30,  31).  But 
the  multitude,  who  had  watched  them,  surprised 
them  in  their  retreat.  Moved  with  compassion 
for  them,  He  at  once  turns  and  begins  to  teach, 
and  to  relieve  their  hunger.  It  would  have  been 
a  valued  moment  to  Him  which  He  might  have 
spent  alone  with  the  disciples,  for  they  needed 
His  instructions  as  well  as  the  people  ;  but  the 
deeper  necessity  of  the  latter  wins  His  immediate 
attention.  It  was  but  one  service  giving  place 
to  another.  When  the  day  was  done  He  sent 
away  the  multitude,  then  the  apostles  also,  that 
He  might  spend  a  season  in  private  supplication 
(vi.  46,  47).  But  He  kept  watch  over  the  dis- 
ciples as  they  toiled  in  rowing ;   He  saw  that  the 


Gospel  According  to  Mark  111 

storm  was  endangering  them  ;  and  so  He  came 
to  them  upon  the  water  about  tlie  fourth  watch 
of  the  night  (vi.  48).  Perhaps  He  got  no  sleep 
that  night.  How  diligent  as  well  as  compas- 
sionate a  servant  He  was ! 

So,  also,  in  chapter  iv.  we  read  of  another 
storm  on  the  lake.  He  had  spent  another  day 
of  hard  and  weary  toil  among  the  needy  people. 
'^And  when  they  had  sent  away  the  multitude, 
they  took  him  even  as  he  was  in  the  ship^' 
(verse  36).  The  phrase,  '^even  as  he  was,"  is 
peculiar  to  Mark,  though  that  of  John  (iv.  6) 
reminds  us  of  it.  It  imports  His  Aveariness  and 
exhaustion,  the  result  of  the  day's  taxing  labor. 
"And  he  was  asleep  in  the  hinder  part  of  the 
ship  on  a  pillow,"  the  cushion  for  rest  found 
ordinarily  in  the  boat's  stern — the  tired,  patient 
worker.  Contrast  this  scene  with  that  recorded 
in  John  iv.  6 ;  "  He  sat  thus  on  the  well "  at 
Sychar,  Aveary  here  likewise  as  in  the  boat  that 
evening,  hungry  too  and  thirsty,  waiting  the 
return  of  the  disciples  with  food.  But  when 
they  came  back  they  found  Him  feasted  and 
rested  already ;  the  joy  of  harvest  was  His ; 
for  a  poor,  careless  sinner  had  been  made  happy 
by  Plis  gracious  words.  In  Mark  there  was  no 
woman  of  Samaria  sent  away  with  the  glad  con- 
sciousness of  salvation.  But  in  John  His  spirit 
is  refreshed  by  the  fruit  of  His  labor,  and  He 


112  Studies  in  the  Four   Gospels 

can  do  without  food  or  sleep.  "  I  have  meat  to 
eat  that  ye  know  not  of  ^  is  His  word  there,  in 
the  stead  of  the  pillow  here.  In  both  these  in- 
stances we  see  in  Him  the  limitations  of  His 
manhood  with  its  sinless  infirmities.  In  Mark 
He  is  exhausted  and  sleeps.  But  when  the 
terrified  disciples  arouse  Him  with  their  half- 
reproachful  question,  "  Master,  carest  thou  not 
that  we  perish?'^  He  quietly  rebukes  the  wind 
and  calms  the  angry  sea.  Did  He  return  to 
sleep  ?  We  are  not  told.  In  John,  hunger  and 
thirst  are  forgotten  in  the  glad  service  of  saving 
a  lost  soul.  In  both  accounts  His  humanity  and 
deity  are  manifest ;  but  in  that  of  John  pre- 
eminence is  given  the  divine  side  of  His  com- 
plex personality. 

Other  evidences  of  the  Saviour's  devotion  to 
His  ministry  as  portrayed  in  this  Gospel  are  not 
wanting.  As  we  have  seen,  here  our  blessed 
Lord  rests  but  little,  scarcely  pauses  in  His 
gracious  service.  So  great  were  the  crowds  that 
thronged  His  ministry,  so  accessible  was  He  (for, 
as  one  has  well  said, ''  He  was  the  most  accessible 
of  men  '^),  so  eager  was  He  to  relieve  and  to 
bless,  that  neitlier  He  nor  His  disciples  had 
opportunity  or  time  ^' even  to  eat  bread  ^^  (iii.  20; 
vi.  31) — statements  found  only  in  Mark.  In 
chapter  iii.  31  Ave  are  informed  that  ''there  came 
then  his  brethern   and   his  mother,  and,  stand- 


Goftpel  According  to  Mark  113 

ino:  without,  sent  unto  him,  calling  him.'^  So 
compact  was  the  multitude  encirclino^  Him  that 
these  His  relatives  could  not  reach  His  presence 
and  directly  address  Him  ;  hence  their  message. 
From  verse  21  of  this  chapter  we  learn  the 
motive  of  their  errand — "  And  when  his  friends 
heard  of  it,  they  went  out  to  lay  hold  on  him  : 
for  they  said  he  is  beside  himself.'^  When  His 
friends  saw  Him  so  bent  upon  His  great  mission  as 
to  neglect  His  bodily  necessities,  and  the  consum- 
ing zeal  that  possessed  Him,  they  imagined  that 
His  mind  had  given  way.  No  worse  suspicion 
ever  darkened  the  minds  of  those  who  knew  Him 
best.  But  why  was  the  mother  with  them  ? 
Did  she  share  the  notion  that  He  was  ^^  beside 
himself"?  Anxiety  and  concern  she  certaiidy 
felt  for  her  wondrous  Son,  probably  nothing 
more.  No  doubt  she  was  induced  to  accompany 
them  from  Nazareth  to  the  place  where  Jesus 
now  was  that  she  might  persuade  Him  to  return 
to  the  quiet  home,  at  least  until  the  excitement 
of  Galilee  should  subside,  and  He  gain  the  much 
needed  rest  and  refreshment.  But  what  a  graphic 
picture  does  this  strange  incident,  recorded  by 
Mark  alone,  give  us  of  his  devotion  to  His  min- 
istry, His  self-denying  service  ! 

His  attentiveness  to  His  ministry  appears  in 
His  look,  so  often  mentioned  in  the  book.  When 
His  mother  and  brethren  sent  Him  the  message 


114  Studies  in  the  Four  Gospels 

of  which  we  liave  just  been  speaking,  we  read, 
"  And  he  looked  round  about  on  them  which 
sat  about  him,  and  said,  Behold  my  mother 
and  my  brethren  !"  So  also  we  are  told  in  iii. 
6  that  '^  he  looked  round  about  on  them  with 
anger,''  but  we  are  immediately  informed  that 
this  was  not  the  anger  of  one  who  has  taken  the 
seat  of  judgment,  but  of  one  who  was  grieved 
at  heart  for  the  hardness  and  unbelief  of  men. 
A  like  careful  observance  is  seen  in  the  cure  of 
the  woman  with  the  bloody  issue  (v.  25-34)  who 
so  quietly  touched  His  clothes — ''  And  he  looked 
round  about  to  see  her  that  had  done  this  thing." 
It  is  significant  that  Mark  adopts  the  form  of 
the  word  for  "look''  expressive  of  continued 
action — "  He  kept  looking  round  about,"  as  it 
might  be  interpreted.  Of  course  the  Lord  knew, 
as  Peter  and  the  others  did  not  know.  It  was  a 
question  like  that  to  Adam,  "  Where  art  thou?" 
Did  He  grudge  that  the  healing  virtue  had  been 
extracted  in  that  secret  way?  Xo,  she  was 
healed.  But  she  must  confess  Him,  her  healer 
and  Lord,  before  the  people,  else  one  main  pur- 
pose of  the  cure  would  be  lost ;  therefore  He 
looked  round  about  to  see  her — such  was  the 
care  and  thoughtfulness  He  gave  to  each  detail 
of  His  blessed  service. 

In   the  exquisite  account  of  the  rich  young 
ruler  we  are  told   that  Jesus  "beholding  him 


Gospel  According  to  Mark  115 

loved  hiin'^  (x.  21).  It  was  an  earnest,  tender, 
and  searching  look  with  which  the  Lord  regarded 
him,  one  that  pierced  to  the  central  deeps  of  his 
being,  detecting  his  pride,  self-righteousness,  and 
Aveakness. 

Moreover,  His  attentiveness  in  the  prosecution 
of  His  work  appears  in  His  touch.  Thus,  in  the 
healing  of  the  mother  of  Simon  Peter's  wife,  we 
are  told  "  he  took  her  by  the  hand  and  lifted  her 
up."  Matthew  says  ^*  he  touched  her  hand " 
(viii.  15);  Luke,  that  He  ^' stood  over  her  and 
rebuked  the  fever"  (iv.  38).  In  Mark  there  is 
closer  contact  with  the  suffering  patient  and  effect- 
ive help  expressed.  The  description  of  the  Lord's 
healing  the  deaf  man  who  had  an  impediment 
in  his  speech  is  most  vivid.  He  first  removed 
him  from  the  distracting  presence  of  the  crowd  ; 
then  He  put  His  fingers  in  his  ears,  touched  his 
tongue  with  saliva  from  His  own  lips ;  and, 
looking  np  to  heaven,  He  sighed  and  said  to 
him,  Ephphatha,  be  opened.  By  signs  which 
the  man  could  understand  Jesus  sought  to  arrest 
his  attention,  stimulate  his  expectation  and  his 
faith.  But  no  less  was  His  own  mind  concen- 
trated upon  the  miracle  which  He  wrought.  So, 
too.  He  took  the  blind  man  by  the  hand,  led 
him  out  of  the  village,  put  saliva  on  his  eyes,  put 
His  hands  upon  his  eyes,  and  bade  him  look  up 
(viii.  23-25).     Little  children  were  brought  that 


116  Studies  in  the  Four  Gospels 

He  should  touch  them ;  and  He  took  them  up  in 
His  arms,  put  His  hands  upon  them  and  blessed 
them  (x.  13-16). 

In  Mark  likewise  we  have  glimpses  of  the 
sorrows  that  attended  His  ministry.  We  read 
that  He  sighed  (vii.  34);  sighed  deeply  (viii.  12); 
that  He  was  grieved  for  the  hardness  of  their 
hearts  (iii.  5) ;  that  He  marveled  because  of 
their  unbelief  (vi.  6).  Only  twice  in  the  gospels 
do  we  read  of  His  marveling :  here  at  the  unbe- 
lief of  his  fellow-townsmen  of  Nazareth,  and  at 
the  wondrous  display  of  faith  by  the  Roman 
officer  (Matt.  viii.  10). 

It  is  common  to  regard  these  details  touching 
the  gestures  and  looks  of  the  Lord  Jesus  as  char- 
acteristic of  Mark\s  graphic  style,  as  "  poetic  ob- 
jectivity,'' as  proof  that  Peter's  "  fiery  spirit 
pervades  the  book,"  as  indicative  of  ^^stormful 
haste."  No  doubt  these  touches  lend  vividness 
and  beauty  to  the  narrative.  But  is  this  all  ? 
May  not  this  be  a  very  subordinate  element? 
Once  we  accept  the  view  that  this  Gospel,  as  all 
Scripture,  is  the  product  of  the  Spirit,  we  are  shut 
up  to  the  conviction  that  something  more  than 
picturesqueness  is  meant  by  the  minuteness  of 
Mark,  that  what  the  evangelist  more  especially 
aims  at  is  to  set  forth  in  graphic  words  the  in- 
tentness  with  which  Jehovah's  exalted  Servant 
prosecuted  the  ministry  appointed  Him. 


Gospel  According  to  Mark  117 

5.  Another  marked  feature  of  Christ^s  minis- 
try is  its  unobtrusiveness.  All  through  this 
Gospel  Jesus  seems  anxious  not  to  draw  attention 
to  Himself  or  His  work.  He  de])recates  public- 
ity. In  His  unselfish  humility  He  is  as  one 
naturally  contented  with  obscurity;  as  lacking 
the  restless  desire  for  eminence  which  is  so  com- 
mon in  really  great  men ;  as  disliking  compe- 
tition and  disputes  as  to  who  should  be  greatest ; 
as  eager  and  careful  that  even  His  miracles 
should  not  add  to  His  reputation.  In  the  midst 
of  His  jnarvelous  activities  there  is  observable 
in  His  ways  a  quiet  reserve,  an  absence  of  self- 
assertion,  which  is  most  attractive  in  a  servant. 
He  Avill  not  even  thrust  His  power  to  heal  upon 
those  who  seek  it  not,  nor  wish  it.  He  will  even 
take  the  patient  Avhom  He  heals  into  a  sort  of 
fellowship  with  Himself,  asking  him  to  be  will- 
ing to  believe.  Where  unbelief  reigns  He  can 
do  no  mighty  work  (vi.  5,  6),  but  turns  away 
and  seeks  other  and  more  congenial  fields. 
When  He  retired  for  the  time  into  the  parts  of 
Tyre  and  Sidon  we  are  told  He  Avould  have  no 
man  know  it.  He  sought  a  privacy  which  both 
He  and  the  apostles  needed.  But  the  evangelist 
adds  immediately  that  "  he  could  not  be  hid " 
(vii.  24).  In  His  last  tour  through  Galilee  ^*  he 
would  not  that  any  man  should  know  it"  (ix.  30). 
There    are  many   reasons  why  He   sought   this 


118  Studies  in  the  Four   Gospels 

privacy.  The  chief  one  was  that  as  He  had 
borne  His  testimony  to  the  people,  had  wrought 
the  deeds  of  Messiah  in  their  presence  and  now 
was  virtually  refused  and  rejected,  no  further 
testimony  to  them  Avould  avail ;  the  nation  had 
declared  its  mind,  had  chosen  its  course ;  accord- 
ingly, nothing  could  now  be  done  but  complete 
the  ministry  by  the  death  of  Jehovah's  Servant. 
Unsought  and  unwelcome.  He  will  not  thrust 
Himself  upon  them  further. 

At  Decapolis  He  took  the  deaf  man  aside  pri- 
vately ;  and  when  He  had  him  by  himself  He 
cured  him,  charging  him  to  say  nothing  about  it 
(vii.  36).  When  He  had  restored  sight  to  a 
blind  man  He  sent  him  home  with  the  injunc- 
tion, "  Neither  go  into  the  town,  nor  tell  it  to  any 
in  the  town''  (viii.  26).  Both  Matthew  and 
Luke  tell  of  His  charging  those  whom  He  had 
healed  not  to  publish  it  abroad.  Mark  com- 
monly adds  a  word  or  an  expression  that  gives 
characteristic  distinctiveness  to  his  narrative. 
Thus  when  He  had  raised  Jairus'  daughter  to 
life  we  read,  "  He  charged  them  straitly  that  no 
man  should  know  it"  (v.  43).  This  Matthew 
omits ;  Luke  records  it,  but  leaves  out  the  ex- 
pressive "  straitly."  In  like  manner  He  sternly 
refuses  the  witness  of  demons  who  recognized  the 
Son  of  God  in  that  lowly  form  ;  He  Avould  have 
no  attestation  from  so  foul  a  source  (i.  25-34; 


Gospel  According  to  3Iark  110 

iii.  12,  etc.).  But  even  in  these  instances  Mark 
has  touches  that  indicate  how  closely  he  adheres 
to  his  plan.  Here  the  Lord  unwearily  prose- 
cutes His  work ;  and  if  it  gather  notice,  His  way 
is  still  to  go  on,  and  under  fresh  services  still  to 
hide  himself.  Thus  when  Peter  and  other  disciples 
break  in  upon  His  retirement  with  their  "all 
men  seek  for  thee ''  (i.  37),  as  though  the  multitude 
would  make  Him  public.  He  hides  Himself 
under  fresh  labors,  saying,  "  Let  us  go  into  the 
next  towns  and  preach  there  also,  for  therefore 
came  I  forth."  Now  and  then  we  see  Him  with 
the  robe  on,  as  in  the  transfiguration  scene,  but 
it  is  speedily  put  oif,  and  the  girdle  as  speedily 
put  on. 

6.  Another  feature  of  the  Lord's  ministry 
made  prominent  in  Mark  is  His  retirement.  It 
is  quite  true  that  Mark  is  the  historian  of  Christ's 
activities.  Here  Jesus  is  seen  doing.  Here  He 
is  Jehovah's  obedient  and  tireless  Servant.  But 
in  beautiful  harmony  with  this  main  idea  of  the 
Second  Gospel,  the  great  Worker  ever  and  anon 
withdraws  from  the  public  gaze  and  the  public 
service  to  rest  and  refresh  Himself.  In  almost 
every  case  His  retirements  and  His  seclusion 
were  temporary  and  brief,  and  for  specific  ends. 
Generally  they  mark  a  change  or  a  crisis  in  His 
Avork.     Some  of  them  are  here  noted. 

(1)  For  prayer  (i.  35).     The  previous  day  had 


120  Studies  in  the  Four   Gospels 

been  a  long  one  of  conflict  with  and  victory  over 
the  kingdom  of  sin  and  death.  He  now  retires 
that  He  may  be  refreshed  and  strengthened  for 
farther  and  even  more  taxing  labors.  He  pre- 
pares Himself  in  the  desert  for  a  second  great 
mission  of  love.  It  is  by  prayer  and  conscious 
communion  with  the  living  God  that  His  activi- 
ties and  self-sacrificing  devotion  to  His  work  are 
fed. 

(2)  From  Pharisaic  opposition  (iii.  Q,  7).  The 
withdrawal  was  from  the  synagogue  of  Caper- 
naum to  the  open  coast,  and  from  the  plots  of 
His  enemies,  plots  which  ripen  fast  in  cities, 
those  hotbeds  of  intrigue.  Herein  He  displays 
a  wise  prudence.  The  effect  of  the  miracle  He 
had  wrought — that  of  healing  the  withered  hand 
— was  very  great.  The  scribes  and  Pharisees 
were  "  filled  with  madness"  (Luke  vi.  11).  The 
Saviour  had  not  merely  broken  their  tradition, 
but  He  had  put  them  to  silence  before  all  the 
people.  They  sought,  therefore,  to  slay  Him. 
But  something  deeper  and  more  needful  even 
than  personal  safety"  moved  Him  to  withdraw. 
The  twelve  are  to  be  selected  and  appointed  to 
their  great  mission  (iii.  14). 

(3)  From  unbelief  (vi.  5,  6).  Mighty  things 
are  ascribed  to  faith  ;  *^  all  things  are  possible  to 
him  that  believeth ''  (ix.  23).  But  no  less  is  un- 
belief  strong.       ^^And    he    could   there   do   no 


Gospel  Accord'mg  to  Mark  121 

miglity  Avork  .  .  .  and  He  marveled  because  of 
tlieir  unbelief.'^  A  fearful  power  is  lodged  in  the 
human  will  ;  it  can  defeat  even  the  gracious  pur- 
poses of  the  Lord  Himself.  Mark,  the  inspired 
historian  of  Christ's  energy  and  activities,  tells 
us  that  at  Nazareth  He  could  do  no  mighty  work 
because  of  unbelief.  ''  Unbelief  ties  up  the  hand 
of  God."  And  so  Jesus  retired  from  His  own 
town  never  agiun  to  return  to  it.  Yet,  here  also 
another  blessed  end  is  subserved — viz.,  the  send- 
ing forth  of  the  twelve  on  their  errand  of  mercy 
(vi.  7). 

(4)  Ketirement  at  the  death  of  John  the  Bap- 
tist (vi.  31,  32).  The  flaming  messenger  of  Je- 
hovah, the  New  Testament  Elijah  was  slain  by 
the  New  Testament  Ahab,  Herod  Antipas. 
John's  death  fell  as  a  heavy  shadow  on  the  path 
of  Jesus,  for  it  was  a  personal  menace ;  it  fore- 
shadowed His  own  rejection  and  crucifixion  (ix. 
9-13).  But  here  likewise  the  withdrawal  is  suc- 
ceeded by  a  wondrous  ministry,  /.  e.,  as  the  hos- 
tility intensifies  His  display  of  power  increases. 
He  feeds  five  thousand,  and  Avalks  on  the  sea  as 
on  dry  land. 

(5)  After  conflict  with  the  Pharisees  (vii.  24). 
The  Pharisaic  party  in  Eastern  Galilee  were 
deeply  oflended  with  His  teaching  (Matt.  xv. 
12)  ;  Herod  was  inquiring  about  Him  (Luke  ix. 
9),  and  his  inquiries  boded  nothing  but  ill.    Jesus 


122  Studies  in  the  Four  Gospels 

accordingly  withdrew  into  the  regions  of  Tyre 
and  Sidon.  But  here  also  His  retirement  is 
marked  by  a  most  significant  act,  namely,  that 
of  curing  the  demoniac  daughter  of  a  heathen 
mother,  a  prediction  and  promise  of  deliverance 
to  flow  out  to  the  whole  gentile  world ;  for  Christ 
at  Tyre  "  domesticated  the  heathen  world,'^  as  one 
has  said. 

(6)  To  CsesareaPhilippi  (viii.  27).  A  crisis  is 
here  to  be  noted  in  His  ministry.  He  withdraws 
from  direct  evangelistic  effort,  and  the  character 
of  His  teaching  undergoes  a  change.  Now  for 
the  first  time  in  this  Gospel  He  announces  His 
approaching  death  (viii.  31).  Six  days  after,  the 
transfiguration  took  place  (ix.  1,  2).  The  retire- 
ment was  of  deliberate  intention.  He  will  fix 
in  their  minds  the  tremendous  fact  of  His  rejec- 
tion by  the  people  of  Israel,  and  the  tragic  end 
now  so  near  at  hand.  But  He  will  thrill  their 
hearts  also  with  the  assurance  of  His  resurrection 
and  power  and  glory  (2  Pet.  i.  16-21). 

(7)  Eetirement  to  Bethany  (xi.  11,  19).  "He 
looked  round  about  upon  all  things,  and  ...  he 
w^ent  out  unto  Bethany  with  the  twelve.'^  This 
significant  inspection  and  the  subsequent  w^ith- 
drawal  were  followed  the  next  day  by  the  blast- 
ing of  the  barren  fig  tree,  and  by  the  expulsion 
of  the  greedy  traffickers  from  the  temple  (xi.  11- 
19).     Both  were  signs  to  Israel,  deep,  ominous 


Gospel  According  to  Mark  123 

signs,  if  only  they  had  had  eyes  to  see  and  hearts 
to  read  and  apply  their  meaning.  At  the  begin- 
ning of  His  ministry  He  had  purged  the  sacred 
precincts  of  these  unseemly  traders  (John  ii.  14). 
But  they  returned  again,  tolerated  if  not  joined 
by  the  scribes  and  priests  themselves  (xi.  18). 
How  deep  the  corruption  had  sunk  into  the 
nation^s  life  the  incident  only  too  clearly  evinces. 
How  insensible  the  heart  to  the  holy  claims  of 
God  and  to  purity  in  His  worship  when  the 
*'  house  of  prayer  "  is  turned  by  zealous  ritualists 
into  a  "  den  of  robbers  "  !  The  fruitless  fig  tree, 
therefore,  with  its  abundant  leaves — holding  out 
a  false  promise,  a  delusion  and  a  cheat — becomes 
thus  the  fitting  symbol  of  the  rulers  and  people, 
with  their  empty  profession  and  their  heartless 
formalism.  Its  blasting  was  at  once  both  a  para- 
ble and  a  prophecy :  a  parable,  teaching  the 
power  of  believing  prayer ;  a  prophecy  of  IsraeFs 
impending  judgment.  Like  the  blasted  tree,  poor 
Israel  stands  to  this  day  a  blackened  ruin,  scathed 
with  lightning,  leafless  as  well  as  fruitless.  Is  it 
forever  ?  So  the  words  seem  to  intimate  :  ^^  No 
man  eat  fruit  of  thee  hereafter  forever.'^  Paul, 
guided  by  the  Spirit  of  God,  answers :  ^'  I  say, 
then,  hath  God  cast  away  his  people  ?  God  for- 
bid. God  hath  not  cast  away  his  people  which 
he  foreknew  ''  (Rom.  xi.  1,  2).  In  the  words  our 
Lord  employed,  there  is  a  merciful  limitation — a 


124  Studies  in  the  Four  Gospels 

hint  that  Israel  is  not  totally  and  finally  cast  off. 
"  Forever  "  is  literally  "  for  the  age."  "  No  man 
eat  fruit  of  thee  henceforward  for  the  age'' 
(Trench).  The  day  will  come,  perhaps  is  not 
now  far  off,  when  poor  Israel  with  her  age-long 
sufferings  will  be  restored  to  the  favor  and  alle- 
giance of  God,  and  be  clothed  with  the  richest 
fruits  of  all  trees  of  the  Lord's  planting. 

The  Saviour's  retirements  in  Mark  were  but 
recruitings  for  fresh  service,  or  a  preparation  for 
a  change  of  service,  or  withdrawals  from  an  op- 
position which  He  would  not  precipitate.  The 
final  crisis  and  consummation  must  come  only  at 
the  predetermined  time,  and  He  would  do  nought 
to  hasten  it.  So  truly  human  was  He  that  He 
needed  rest  and  refreshment,  as  do  we  all.  But 
He  suffered  such  retirement  to  be  intruded  upon, 
if  the  people  and  their  necessities  would  have  it 
so ;  for  His  time  He  did  not  claim  for  Himself. 
No  impatient  word  escaped  His  lips,  no  look  be- 
tokened His  disappointment  when  His  rest  was  in- 
terrupted ;  for  He  was  here  to  serve,  not  to  be 
served  (x.  45).  He  was  not  our  servant,  but 
God's.  In  serving  man  He  but  fulfilled  the  will 
of  God,  which  was  His  paramount  aim. 

7.  This  Servant  and  Minister  was  Himself  the 
Lord  of  Glory.  While  Mark  has  for  his  chief 
theme  the  perfect  service  of  the  Lord  Jesus,  and 
while  he  adheres  to  it  with  unwavering  steadfast- 


Gos.j)cl  According  to  Mark  125 

ness,  nevertliclcss  all  through  the  narrative  there 
keep  flashing  out  the  gleams  and  rays  of  one  who 
is  more  than  man,  who  is  the  Son  of  God,  the 
equal  of  the  Father.  The  c^loak  which  this  divine 
Servant  wears  is  an  earthly  one,  the  one  He  in 
His  matchless  grace  and  love  took  upon  Him 
when  He  came  to  do  our  neglected  duty  and  save 
us  from  our  sins,  but  ever  and  anon  the  cloak  is 
allowed  to  swing  open,  and  lo,  there  is  ^CQn 
blazing  on  His  breast  the  star  of  supreme  royalty. 
Christ's  divine  power  appears  in  Mark  in  the 
record  of  His  miracles.  Eighteen  are  found  in 
this  Gospel,  distributed  thus  :  over  diseases,  eight 
(i.  30,  31  ;  i.  40-42  ;  ii.'  3-1 2  ;  iii.  1-5  ;  v.  25-34  ; 
vii.  32-35  ;  viii.  22-25  ;  x.  46-52).  Over  nature, 
five  (iv.  36-39  ;  vi.  41-44  ;  vi.  48-51  ;  viii.  1-9  ; 
xi.  11-14,  20).  Over  demons, /owr  (i.  23-28  ;  v. 
1-13  ;  vii.  24-30  ;  ix.  17-27).  Over  death,  one 
(v.  35-42).  In  all  these  mighty  works  He 
acts  as  the  Almighty,  the  Greater  and  Ruler. 
He  deals  with  leprosy  as  the  Jehovah  of  Israel 
alone  could  deal  with  it.  He  feeds  the  thou- 
sands of  His  people  as  Jehovah  of  old  had  fed 
them.  The  elements  bow  to  His  word  in 
obedience  to  His  divine  will.  Demons  tremble 
and  obey,  and  men  feel  the  majesty  of  His 
presence.  Perfect  as  was  His  obedience  and 
self-emptying  as  was  His  humiliation,  yet  always 
and  evervwhere   He   is   Jehovah's   equal.     The 


126  Studies  in  the  Four   Gospels 

close  of  Mark  characteristically  announces  :  ^^  So 
then  the  Lord  Jesus,  after  he  had  spoken  unto 
them,  was  received  up  into  heaven,  and  sat  down 
at  the  right  hand  of  God.  And  they  went  forth, 
and  preached  everywhere,  the  Lord  working  with 
them,  and  confirming  the  word  by  signs  that 
followed.  Amen''  (R.  V.).  After  the  ascension, 
this  Gospel  reminds  us  that  Christ,  although  now 
in  the  highest  glory,  is  still  the  worker,  associating 
Himself  with  His  toiling  servants  on  the  earth. 

A  brief  outline  of  the  events  the  night  of  the 
arrest,  "  the  seven  Avords  from  the  cross,''  and  the 
resurrection,  is  here  appended.  The  order  fol- 
lowed is  mainly  that  of  Westcott : 

A.  Night  of  Arrest. 

Last  Supper 6.00  p.  m. 

Agouj^ 11.00  p.m. 

Betrayal Midnight. 

Led  to  High  Priest's  House l.OO  a.  m. 

Before  Annas 2.00  A.  M. 

Before  Caiaphas 3.00  A.  m. 

Condemned  by  Sanhedrin 4.30  A,  M. 

Before  Pilate 5.00  A.  M. 

Before  Herod 5.30  a.  m. 

Before  Pilate  again •    •    •  6.00  a.  m. 

Sentence  pronounced 6.30  (7.00)  A.  M. 

Crucifixion 9.00  A.  M. 

Death 3.00  p.  M. 

B.  The  Seven  Words  from  the  Cross. 

(1)  Before  the  Darkness  : 

"  Father,  forgive   them ;  for  they  know  not  what 
they  do." 


Gospel  According  to  Mark  127 

"  To-day  shalt  thou  be  with  me  in  paradise." 

"  Woman,  behold  thy  son  !  behold  thy  mother  !  " 

(2)  During  the  Darkness : 

"My  God,  my  God,  why  hast  thou  forsaken  me?" 

(3)  After  Darkness  : 

"I  thirst." 

"  It  is  finished." 

"  Father,  into  thy  hands  I  commend  my  spirit." 

C.  The  Resurrection. 

Rolling  away  of  the  stone Very  early. 

Mary  Magdalene  and  other  women    ....  5.00  a.  m. 

(Approximate  time). 

Vision  of  angel  and  his  message 

Vision  of  "  two  young  men  " 

Visit  of  Peter  and  John 

Vision  of  two  angels  to  Mary  Magdalene  . 

The  Lord  revealed  to  Mary 

The  Lord  revealed  to  other  women    .    . 
The  Lord  revealed  to  the  two  (Emmaus) 

The  Lord  revealed  to  Peter after  4  p.  m. 

The  Lord  revealed  to  the  Eleven 8  p.  m. 

A  remark  or  two  concerning  the  hours  given 
above  may  be  indulged.  Of  course  the  times  can 
be  only  approximately  fixed.  Some  of  them  may 
be  wrong,  and  it  seems  that  some  of  the  hours  of 
the  crucifixion  are  involved  in  deep  obscurity. 
Keference  is  had  specially  to  Mark  xv.  25  :  "  And 
it  Avas  the  third  hour ;  and  they  crucified  him  ;'' 
(John  xix.  14):  "And  it  was  the  preparation  of 
the  passover,  and  about  the  sixth  hour."  Mark\s 
''third  hour''  corresponds  to  our  9  A.  M.  If 
John  follows  the  Hebrew  method  of  computing 
the  hours,  then  his  "  about  the  sixth  hour  "  cor- 


.  5.30  A. 

M. 

.  G.OO  A. 

M. 

.  6.30  A. 

M. 

.  6.30  A. 

M. 

.  7.00  A. 

M. 

7  to  8  A. 

M. 

4  to  6  p. 

M. 

128  Studies  in  the  Four  Gospels 

responds  with  (about)  our  noon.  But  if  John 
follows  the  Roman  method,  as  many  very  able 
interpreters  think,  then  his  ^'  sixth  '^  is  also  our 
Q  A.  M.  There  appear  to  have  been  two  com- 
panies or  separate  groups  of  women  who  started 
to  the  sepulcher;  and  three  separate  visions  of 
angels — e.  g.,  the  "  young  man  '^  of  Mark  xvi.  5  ; 
Matthew  xxviii.  5  ;  "  two  men  '^  (Luke  xxiv.  4) ; 
"two  angels'^  seen  by  Mary  (John  xx.  12). 

It  is  noteworthy  that  Jesus'  first  utterance  on 
the  cross  is  the  prayer,  "  Father,  forgive  them  '' — 
He  employs  the  title  Father,  for  matters  had  not 
yet  come  to  the  worst :  at  the  close  He  uses  it 
again,  "Father,  into  thy  hands,''  for  matters  had 
now  passed  their  worst.  But  in  the  climax  of  His 
sufferings,  in  the  mysterious,  inexplicable  hiding 
of  the  Father's  face.  He  drops  the  title  of  Father, 
falls  back  on  His  own  faith,  on  pure  faith  alone, 
and  says,  "My  God,  my  God" — (Brown). 
Summary. 

In  the  Gospel  by  Mark  Jesus  is  presented  to  us  : 

1.  As  a  Preacher  most  tender  and  true. 

2.  As  a  Healer  almighty. 

3.  As  a  Master  over  nature. 

4.  As  a  Master  over  the  invisible  world. 

5.  As  a  Servant  most  obedient  and  faithful. 
•  6.  As  the  Doer  of  God's  perfect  will. 

7.  As  the  Minister  of  Jehovah,  our  blessed  De- 
liverer. 


THE 

GOSPEL  ACCOEDING  TO  LUKE 


THE   GOSPEL    ACCORDING  TO  LUKE 

The  author  of  the  Third  Gospel  was  Luke, 
"  the  belov^ed  physician.''  Although  the  book  of 
The  Acts  and  this  Gospel  are  from  his  pen,  the  in- 
formation we  have  of  him  is  very  scant.  Legend 
has  been  busy  with  his  name,  as  it  has  with  the 
names  of  other  primitive  Christians.  We  learn 
on  pretty  good  authority  (Eusebius  and  Jerome) 
that  he  was  a  native  of  Antioch,  but  whether  a 
proselyte  to  the  Jewish  faith  before  his  conversion 
to  Christianity  or  not  is  unknown.  It  is  related 
that  he  was  one  of  the  seventy  sent  forth  by  tlie 
Saviour,  and  one  of  the  two  with  whom  the  risen 
Lord  conversed  in  the  memorable  journey  to  Era- 
maus.  But  except  that  he  is  the  only  evangelist 
who  records  these  facts  there  exists  no  ground  for 
tlie  tradition.  Still  less  evidence  is  there  for  the 
legend  that  he  was  a  painter,  and  that  lie  was 
crucified  on  an  olive  tree  in  Greece.  It  is  quite 
likely  that  he  died  in  Greece,  but  whether  as  a 
martyr,  or  indeed  luider  what  circumstances,  can- 
not now  be  ascertained. 

Passing  from  uncertain  tradition,  it  may  be  af- 
firmed with  confidence  that  the  Third  Gospel  rep- 

131 


132  Studies  in  the  Four  Gospels 

resents  the  glad  tidings  of  salvation  as  proclaimed 
by  the  apostle  Paul.  Luke  was  the  intimate 
friend  aijd  fellow-laborer  of  Paul  (Col.  iv.  14 ;  2 
Tim.  iv.  11  ;  Philem.  24).  Significant  is  the  ex- 
change of  the  historical  "  they  '^  in  The  Acts  into 
the  autobiographical  "  we  '^  (xvi.  8  ;  x.  11).  From 
Troas  to  Philippi  Luke  was  one  of  the  apostle's 
companions.  With  him  he  journeyed  to  Jerusa- 
lem (Acts  xxi.),  and  with  him  he  seems  to  have 
spent  much  of  the  two  years  of  PauFs  imprison- 
ment at  Caesarea.  With  him  he  sailed  for  Italy, 
whither  the  apostle  was  sent  that  his  case  might 
be  adjudicated  at  Nero's  bar.  With  him  he  re- 
mained during  most  of  his  long  captivity  at 
Rome.  The  last  mention  of  Luke  in  the  epistles 
occurs  in  2  Tim.  iv.  11,  and  very  creditable  to  him 
it  is — "  only  Luke  is  with  me."  While  "  all  they 
of  Asia  "  had  turned  away  from  him,  this  faith- 
ful friend  stood  by  the  aged  prisoner,  he  alone. 
Paul's  affection  for  the  "  beloved  physician  "  was 
unfeigned  and  unwavering.  If  the  "  brother 
whose  praise  in  the  gospel  is  spread  through  all 
the  churches  "  (2  Cor.  viii.  8-18),  was  Luke,  as 
many  think,  his  prominence  as  a  coworker  with 
Paul  is  fully  attested. 

Ancient  and  trustworthy  witnesses  bear  testi- 
mony to  the  fact  that  Luke's  Gospel  is  to  a  large 
degree  a  reproduction  of  Paul's  preaching. 
*' Luke  the  companion  of  Paul  put  down  in  a 


Gospel  According  to  Luke  133 

book  the  gospel  preached  by  him  (Paul)^^  (Ire- 
iia?us,  about  A.  D.  180).  ^'  Luke's  digest  was  usu- 
ally ascribed  to  Paul''  (TertuUiau,  about  A.  d. 
200).  The  historian  Eusebius  (about  A.  D.  300) 
says  that  some  were  accustomed  to  refer  Paul's 
words,  "  according  to  my  gospel,"  to .  that  of 
Luke. 

There  is  a  close  connection  between  Paul  and 
Luke  as  to  the  preeminence  which  each  gives  to 
the  crreat  doctrines  of  salvation.  We  shall  see  as 
we  advance  in  this  study  that  Luke  presents  to 
the  world  a  Saviour  fitted  for  the  redemption  of 
all,  and  offered  to  all.  This  is  Paul's  method  like- 
wise. To  the  Jew  he  preached  Jesus  of  Nazareth 
as  the  Messiah  promised  of  old  to  the  fathers — 
"  out  of  the  Scriptures  opening  and  alleging  that 
.  .  .  this  Jesus  ...  is  the  Christ"  (Acts  xvii. 
3).  To  the  gentiles  he  proclaimed  the  gospel  of 
a  Redeemer  for  all  men  without  exception  or  dis- 
tinction. In  such  a  gospel  he  gloried,  in  it  he 
toiled  wdth  a  devotion  and  an  ardor  that  never 
flagged — a  Redeemer  suited  to  the  needs  of  all, 
offered  to  all,  Jew,  Greek,  Roman,  barbarian, 
philosopher  and  dullard,  noble  and  slave.  Such 
a  Saviour,  divine-human,  for  all,  it  is  the  main 
purpose  of  Luke  to  reveal. 

The  motive  for  its  composition  is  stated  (i.  1-4). 
The  writings  to  wdiich  Luke  refers  were  not 
Matthew  and  Mark,  but  accounts  of  the  Lord 


134  Studies  in  the  Four   Gospels 

Jesus  then  in  circulation  among  the  Christians. 
A  most  wonderful  life  had  just  closed  by  a  tragic 
death  and  glorious  resurrection.  Extraordinary 
events  filled  the  thoughts  of  men.  ^^  Many  had 
taken  in  hand^'  to  tell  the  marvelous  story. 
Such  writings  were  floating  about.  They  may 
have  been  more  or  less  helpful  to  readers  :  we 
have  no  means  of  knowing,  for  they  are  totally 
lost.  But  they  w^ere  not  satisfactory.  They  did 
not  tell  all  that  should  be  told,  or  they  did  not 
tell  it  accurately.  They  lacked  an  essential  ele- 
ment, they  were  not  inspired  of  the  Spirit  of 
God.  Accordingly,  Luke  set  himself  to  the  task 
of  writing  "  the  certainty ''  of  those  things  "  most 
surely  believed  among  us.''  Very  noteworthy  is 
the  clause  in  this  introduction,  "  having  had  per- 
fect understanding  of  all  things  from  the  very 
first."  The  words  are  expressive  of  exact  re- 
search, and  of  the  faithfulness  with  which  he  nar- 
rates the  facts.  "  Having  traced  the  course  of 
all  things  accurately  from  the  first,"  is  one  render- 
ing of  the  words  (R.  V.)  ;  "  having  followed  up 
(or  investigated)  step  by  step  all  things  from  their 
source,"  is  another.  Luke's  Gosj^el  differs  very 
materially,  therefore,  from  those  other  writings ; 
for,  (1)  he  goes  back  farther  than  they  did,  "to 
the  first;"  (2)  he  presents  the  great  theme  in  a 
consecutive  form,  "  in  order  ; "  (3)  his  "  sources  " 
are  trustworthy,  for  they  were  "  eyewitnesses  and 


Gospel  According  to  Lake  135 

miuisters  of  the  word ;"  (4)  Luke's  account,  tiiere- 
fore,  is  more  complete,  more  accurate,  and  more 
authoritative.  Luke  certainly  wishes  his  friend, 
Theophilus,  and  his  readers  generally,  to  under- 
stand that  what  he  has  written  can  be  implicitly 
trusted.  He  gives  no  hint  of  the  channel  through 
which  he  received  his  '^  perfect  knowledge,"  save 
that  it  was  from  the  "  eyewitnesses  and  ministers 
of  the  word ;"  he  only  assures  us  that  his  narra- 
tive of  the  Lord  Jesus  Christ  is  absolutely  true 
and  trustworthy. 

Speculation  about  the  "sources"  is  profitless. 
To  those  who,  like  the  present  writer,  hold  the 
doctrine  of  the  plenary  inspiration  of  the  Bible, 
such  speculation  is  arid,  sometimes  rationalistic. 
^  And  yet  the  conjecture  that  Luke  gathered  his 
material  for  the  composition  of  this  matchless 
Gospel  during  the  period  of  Paul's  imprisonment 
at  Cffisarea  may  not  be  far  wrong.  Jerusalem 
was  only  a  little  more  than  fifty  miles  distant 
from  Caesarea,  and  easy  of  access.  Luke  could 
readily  repair,  if  necessary,  to  the  holy  city  and 
confer  with  those  still  living  who  had  been  in 
the  Lord's  company.  He  could  there  find  the 
genealogical  records  from  which  to  trace  the 
Lord's  human  descent  from  Adam  to  Joseph  and 
Mary.  He  had  Paul  as  an  inspired  helper  in  his 
blessed  work.  The  "eyewitnesses"  were  pri- 
marily the  apostles  who  became  also  "  ministers 


136  Studies  in  the  Four  Gospels 

of  the  word."  They  transmitted  the  sacred  de- 
posit of  the  truth  found  in  the  four  gospels. 
Above  all,  he  had  the  Spirit  of  tlie  living  God  as 
his  sure  guide,  and  therefore  we  can  confidingly 
rely  on  Luke's  accuracy  and  fidelity, 
I.  Some  of  Luke's  distinctive  features. 

1.  The  Third  Gospel  has  more  of  a  strictly  his- 
torical cast  than  the  others.  This  is  announced 
as  one  purpose  of  the  writer ;  he  traces  the  great 
history  in  an  orderly  manner  "  from  the  first.'' 
He  goes  back  to  the  beginning,  and  tells  us  much 
of  the  family  and  the  birth  of  John  the  Baptist, 
of  Jesus'  mother,  and  the  birth  of  the  Saviour 
and  its  attendant  marvels.  The  first  two  chap- 
ters are  singularly  full  of  details.  There  is  like 
fullness  in  succeeding  chapters.  And  what  is 
characteristic  is  that  the  history  is  carried  on 
beyond  the  resurrection  to  the  ascension.  For 
Luke's  Gospel  is  the  history  of  redemption  in  the 
person  and  work  of  the  Lord  Jesus  Christ. 

2.  Luke  pays  careful  attention  to  dates — a 
prime  requisite  in  history.  Thus,  he  notes  that 
Herod  was  the  king  of  Judgea  Avhen  Gabriel  the 
angel  announced  the  birth  of  John  to  his  aston- 
ished father ;  that  six  months  thereafter  the  same 
heavenly  messenger  foretold  Jesus'  birth  to  Mary 
His  mother ;  that  Jesus  was  born  at  the  time  of 
the  "  first  enrollment,"  when  Cyrenius  was  gover- 
nor of  Syria  (ii.  1-3)  ;  that  John  entered  upon  his 


Gospel  According  to  Luke  137 

ministry  in  the  fifteenth  year  of  Tiberius  (iii.  1, 
2).  He  notes  the  cireumcision  of  the  chikl 
(ii.  21) ;  His  presentation  in  the  temple  (ii.  22) ; 
His  age  of  twelve  when  found  in  the  temple 
disputing  with  the  doctors  (ii.  42) ;  and  His  age 
of  '^  about  thirty "  when  He  began  His  public 
ministry. 

3.  The  Third  Gospel  contains  various  refer- 
ences to  the  institutions,  customs,  geography,  and 
history  of  Judsea,  and  the  Jewish  people  at 
the  time  of  the  advent.  And  these  references 
are  so  minute  and  particular  that  it  would  be 
most  difficult,  if  not  impossible,  for  any  but  a 
contemporary  to  maintain  the  definiteness  and 
general  accuracy  of  statement  that  we  here  find 
on  almost  every  page. 

4.  The  introduction  of  inspired  songs  is  an- 
other peculiarity  of  Luke.  We  read  of  the 
salutation  of  Elisabeth  when  Mary  visited  her 
(i.  42-45);  the  song  of  the  virgin  mother  (i.  46- 
55) ;  of  Zechariah  Avhen  speech  was  restored  to 
him  (i.  68-79) ;  the  rhythmical  prayer  of  the 
aged  Simeon  (ii.  29-32).  At  the  Saviour's  birth 
a  chorus  of  angelic  song  sweeps  through  the 
midnight  sky  (ii.  13,  14),  and  the  shepherds 
glorify  and  praise  God  (ii.  20).  How  much 
of  thanksgiving  and  of  joy  is  found  in  this 
Gospel !  It  begins  with  songs  of  praise  ;  it  ends 
with  gladness  and  rejoicing  on  the  part  of  dis- 


138  Studies  in  the  Four  Gospels 

ciples.  In  Mark  we  find  much  of  Christ^s  sor- 
rows in  His  ministry,  but  little  of  joy ;  here 
there  is  sorrow  likewise,  but  more  of  joy. 

5.  There  are  here  details  concerning  the 
Saviour  that  stamp  this  Gospel  with  a  peculiarity 
of  its  own.  Only  some  of  these  details  are 
noted.  One  is  the  prolonged  journey  toward 
Jerusalem  related  in  chapters  ix.  61-xix.  27, 
a  section  passed  over  almost  in  silence  by  the 
other  gospels  ;  and  yet  it  is  one  filled  with  some 
of  the  most  remarkable  events  in  the  Lord's 
ministry.  Another,  the  record  of  the  sinful 
woman  at  Jesus'  feet  in  Simon's  house  (vii.  35- 
50) ;  His  tears  over  impenitent  Jerusalem  (xix. 
41-44)  ^;  His  prayer  for  Peter  in  the  extremity 
of  his  danger  (xxii.  31) ;  His  ^'  look"  upon  Peter 
after  the  third  denial  (xxii.  61) ;  His  agony  and 
bloody  sweat  in  the  garden  of  sorrow  (xxii.  44). 
Of  His  seven  utterances  on  the  cross  three  are 
found  in  Luke — viz.,  the  prayer  for  His  mur- 
derers ;  the  promise  to  the  dying  malefactor ;  and 
the  prayer  to  the  Father.  His  appearing  to  the 
two  on  the  way  to  Emmaus  is  peculiar  to  Luke 
(xxiv.  13-35).  So  also  His  parting  blessing  to 
the   disciples   at   His   ascension    (xxiv.    50-53). 

^  The  word  Luke  uses  is  a  strong  one,  meaning  to  weep 
audibly.  At  the  grave  of  Lazarus  He  wept  (John  xi.  35), 
but  it  was  silent  tears  He  shed  ;  here  He  wept  aloud,  no  doiibt 
sobbed  aloud,  in  His  profound  grief.  He  is  genuinely 
human,  tender,  pitiful  even  to  tears. 


Gospel  According  to  Luke  139 

These  are  some  of   the  details   of  this  Gospel. 
Others  will  be  noticed  as  this  study  proceeds. 
II.  Analysis. 

1.  Introduction,  i.  1-4. 

2.  The  Nativity,  i.  5-ii. 

(1)  Announcement  of  the  Forerunner,  i.  5-25. 

(2)  Announcement  of  the  Saviour,  i.  26-38. 

(3)  Joy  of  Elisabeth  and  Mary,  i.  39-56. 

(4)  Birth  of  John,  i.  57-80. 

(5)  Birth  of  the  Saviour,  ii.  1-7. 

(6)  Songs  of  Thanksgiving,  ii.  8-38. 

(7)  Childhood    and   Growth    of    Jesus,    ii. 

39-52. 

3.  Preparation  for  the  Ministry,  iii.-iv.  13. 

(1)  Preaching  of  John,  iii.  1-20. 

(2)  Baptism  of  Jesus,  iii.  21,  22. 

(3)  Genealogy,  iii.  23-38. 

(4)  Jesus'  Trial  and  Victory,  iv.  1-13. 

4.  Early  Ministry  in  Galilee,  iv.  14-vii. 

(1)  First  Circuit,  Sermon    at  Nazareth,  iv. 

14-31. 

(2)  Many  Miracles  wrought,  iv.  32-v.  26. 

(3)  Call  of  Levi,  Discourses,  Call  of  Apos- 

tles, V.  27-vi.  16. 

(4)  Sermon  in  the  Plain,  vi.  17-49. 

(5)  Miracles,   Discourse   on  John,  on  For- 

giveness, vii. 

5.  Later    Ministry   in   Galilee,   and   Journey 
Northward,  viii.-ix.  50. 


140  Studies  in  the  Four  Gospels 

(1)  The  first  Parable,  viii.  1-18. 

(2)  His  Mother's  visit,  viii.  19-21. 

(3)  Miracles — Demoniac  of  Gadara,  Bloody 

Issue,  Jairus'  daughter,  viii.  22-56. 

(4)  Mission  of  the  Twelve,  and  succeeding 

Events,  ix.  1-17. 

(5)  At  Cnesarea  Philippi,  prediction  of  His 

death,  ix.  18-27. 

(6)  Transfiguration,  prediction  of  His  death, 

ix.  28-45. 

(7)  Dispute  as  to  the  greatest,  ix.  46-50. 

6.  Closing    Ministry,    commonly    called    the 
Peraean  Ministry,  ix.  51-xix.  28. 

(1)  Spirit  of  true  Dikjipleship,  ix.  51-62. 

(2)  Mission  of  the  Seventy,  x.  1-24. 

(3)  A  Lawyer;  Mary  and  Martha,  x.  25-41. 

(4)  Discourse  on  Prayer,  xi.  1-13. 

(5)  Discourses     touching     Pharisaism,    xi. 

14-12. 

(6)  Teachings ;    Parables ;     Miracles,     xiii. 

18-30. 

(7)  Final    Stage  of  the  Journey   to   Jeru- 

salem, xiii.  31-xviii.  28. 

7.  Last  Days  of  the  Saviour,  xix.  29-xxii.  46. 

(1)  In  the  City,  and   at  the  Temple,  xix. 

29-48.  " 

(2)  A  day  of  Questions,  xx. 

(3)  The  Olivet  Prophecy,  xxi. 

(4)  The  Last  Supper,  xxii.  1-38. 


Gospel  According  to  Luke  141 

(5)  The  Garden  of  Sorrow,  xxii.  39-46. 

8.  The  Arrest,  Trial,  Crucifixion,  and  Burial, 
xxii.  47-xxiii. 

9.  The  Resurrection  and  Ascension,  xxiv. 

A  brief  remark  on  section  6  of  the  above 
analysis  may  not  be  out  of  place.  It  is  the  sec- 
tion entitled  ordinarily,  "  The  Peraan  Ministry  " 
— viz.,  chapters  ix.  51-xix.  28.  It  is  generally 
believed  that  the  section  in  question  covers  sev- 
eral months  of  the  closing  ministry  of  our  Lord. 
Luke's  narrative  here  stands  almost  alone;  Mat- 
thew and  Mark  touch  it  but  slightly.  Does 
Luke  in  the  section  describe  three  distinct  jour- 
neys to  Jerusalem,  or  only  one  journey  which  he 
breaks  into  three  stages  or  parts  ?  Let  the  fol- 
lowiuir  texts  be  noted:  "He  stead  fasti  v  set  his 
flice  to  go  to  Jerusalem''  (ix.  51).  ''And  he 
went  .  .  .  journeying  toward  Jerusalem"  (xiii. 
22).  "  And  it  came  to  pass,  as  he  went  to  Jeru- 
salem "  (xvii.  11).  The  last  mention  is  found  in 
xix.  28,  which,  obviously,  must  be  placed  at  the 
end  of  the  whole  journey  or  journeys.  It  is 
quite  possible  to  view  the  whole  section  as  one 
journey  which  Luke  breaks  into  three  stages,  as 
marked  by  the  texts  cited  above.  It  is  just  as 
probable  that  he  here  weaves  three  distinct  jour- 
neys into  one  continuous  narrative.  This  last 
view  is  supported  by  the  following  arrangement 
of  the  journeys  (Wieseler  ;  C.  W.  Hodge) : 


142  Studies  in  the  Four   Gospels 

(1)  To  Feast  of  Tabernacles,  Luke  ix.  51 ;  cp. 
John  vii.  10. 

(2)  To  Bethany,  Luke  xiii.  22;  cp.  John  xi.  1. 

(3)  To  Passover,  Luke  xvii.  11  ;  xix.  28 ;  cp. 
John  xi.  65. 

It  is  claimed  that  the  narrative  in  John  fits 
into  the  various  breaks  that  are  noted  in  Luke. 
At  any  rate,  whether  Luke  gives  three  distinct 
journeys  or  one  divided  into  three  stages,  we 
may  be  certain  this  entire  section  stretches  over 
considerable  time,  and  is  filled  with  details  that 
are  largely  passed  over  in  silence  by  the  gospels 
of  Matthew  and  Mark. 

III.  Design  of  Luke.  It  is  mainly  to  set  forth 
the  perfections  of  the  Son  of  man  as  the  Friend 
and  Redeemer  of  men,  the  Saviour  of  all  that 
believe  and  receive  Him.  In  Matthew,  Jesus 
meets  the  Jew  as  the  Messiah,  the  promised  De- 
liverer. In  Mark  He  meets  the  needy  world  as 
the  divine  Minister  to  that  need.  In  Luke  He 
meets  the  lost  and  ruined  of  our  race  as  its  Al- 
mighty Saviour.  Here  Jesus  is  presented  as  the 
Son  of  man,  the  Friend  of  universal  man.  Un- 
doubtedly He  is  here  also  set  forth  as  the  Mes- 
siah, the  Minister  of  Jehovah,  and  the  Son  of 
God.  His  great  offices, of  prophet,  priest,  and 
king,  the  dignity  of  His  person  and  His  majestic 
relations  with  God  the  Father  are  all  in  Luke  as 
they  are  in  the  other  gospels.     But  Luke's  chief 


Gospel  According  to  Luke  143 

design  is  to  reveal  Christ  as  a  man,  witli  all  the 
sympathies,  feelings,  and  growing  powers  of  a 
man — as  a  Savionr,  therefore,  smted  to  all,  and 
sent  to  all. 

Messiah  was  to  be  a  king,  to  have  a  kingdom 
and  loyal  subjects.  Matthew  deals  mainly  with 
this  feature  of  the  Lord's  manifold  relations. 
Furthermore,  Christ  was  to  be  the  Minister  of 
God,  and  perfectly  accomplish  the  divine  will  on 
the  earth.  It  was  the  main  purpose  of  Mark  to 
exhibit  Him  to  us  in  this  most  important  aspect 
of  His  blessed  work.  He  is  the  second  man,  the 
Lord  of  glory,  who  fulfills  all  God's  law  and  glori- 
fies Him  perfectly  in  the  w^orid. 

But  Messiah  was  to  fill  another  office,  perform 
another  function,  diiferent  somewhat  from  those 
just  mentioned,  and  no  less  essential  to  the  exe- 
cution of  God's  purposes  of  grace  and  mercy 
toward  men.  In  a  very  special  sense  Messiah 
was  to  be  the  Redeemer  of  His  people.  He  was 
to  discharge  in  full  the  aw^ful  debt  tliey  had  in- 
curred, and  to  secure  their  complete  deliverance. 
Their  ransom  w^as  to  be  effected  by  the  payment 
of  every  obligation  to  the  last  farthing.  This 
and  much  more  the  Redeemer  must  accomplish 
to  be  true  to  His  supreme  function. 

The  terms.  Redeemer,  Redeem,  Redemption, 
are  of  frequent  use  in  the  Scriptures.  Jehovah 
Himself  is  called  Redeemer  again  and  again  (e.  </, 


144  Studies  in  the  Four   Gospels 

Ps.  xix.  14;  Isa.  xliii.  14;  xliv.  6).  But  what  is 
meant  by  this  term  ?  Lev.  xxv.  opens  the  doc- 
trine of  the  redeemer.  The  law  defines  the  per- 
son of  the  redeemer.  He  must  be  a  near  rela- 
tive, a  kinsman  of  him  for  whom  he  acts  (Lev. 
xxv.  25).  No  one  else  could  act  in  that  capacity. 
Thus  we  see  in  the  Book  of  Ruth  that  Boaz 
could  redeem  the  alienated  inheritance  of  Naomi 
because  he  was  near  of  kin  to  her  husband  (ii.  1 ; 
iii.  12).  So  also  Jeremiah  had  the  legal  right  to 
buy  the  property  of  Hanameel,  for  the  right  of 
redemption  was  his,  because  he  Avas  closely  re- 
lated to  the  owner  (Jer.  xxxii.  6-8).  This  was 
the  first  qualification  one  was  to  have  in  order  to 
be  a  redeemer — his  blood- relationship  with  him 
for  whom  he  must  act.  The  word  employed  to 
designate  the  office  of  Redeemer  indicates  this  : 
Goel,  a  kinsman-redeemer. 

His  office  is  next  defined  in  the  chapter.  It  is 
threefold  :  (1)  He  redeems  the  inheritance  (Lev. 
xxv.  25) ;  (2)  He  redeems  the  i>erson  (verses 
47-50) ;  (3)  He  executes  judgment  on  the  ene- 
mies and  oppressors  of  him  for  whom  he  acts. 
This  feature  of  the  kinsman-redeemer  appears 
in  such  passages  as  Num.  xxxv.  19-21  ;  Dent, 
xix.  12,  where  the  words,  ^^  avenger  of  blood," 
stand  for  the  Gael,  the  redeemer  near  of.  kin. 
The  redemption  of  the  person  is  seen  in  the  re- 
markable words  of  Job  (xix.  25-27),  wherein  he 


Gospel  According  to  Luke  145 

expresses  his  assured  confidence  that  his  Kinsman- 
Redeemer  shall  yet  appear  on  earth,  and  that  He 
will  vindicate  him  and  his  righteous  cause  by 
bringing  deliverance  and  resurrection. 

Luke's  object  is  mainly  to  reveal  the  redemp- 
tion wrought  by  our  glorious  Kinsman-Redeemer, 
the  Lord  Jesus  Christ.  Here  for  the  first  time  in 
the  New  Testament  do  we  meet  with  the  word 
redemption,  "for  he  hath  visited  and  wrought 
redemption  for  his  people ''  (i.  68,  R.  V.).  Anna 
"  spoke  of  him  to  all  them  that  looked  for  re- 
demption in  Jerusalem ''  (ii.  38).  The  disheart- 
ened disciples  on  the  memorable  journey  to 
Emmaus  said  to  the  stranger  who  had  joined 
them,  "We  trusted  that  it  had  been  he  who 
should  have  redeemed  Israer'  (xxiv.  21).  Christ 
Himself  condenses  in  this  Gospel  His  whole  mis- 
sion into  one  most  pregnant  sentence,  "  The  Son 
of  man  is  come  to  seek  and  to  save  that  which 
was  lost''  (xix.  10),  a  sentence  that  discloses  at 
once  the  lost  condition  of  men,  the  person  and 
the  mission  of  Him  whose  noble  aim  it  is  to 
redeem.  At  His  birth  the  angel  announced  to 
the  wondering  shepherds  :  "  Fear  not :  for,  be- 
hold, I  bring  you  good  tidings  of  great  joy,  which 
shall  be  to  all  people.  For  unto  you  is  born  this 
day  in  the  city  of  David  a  Saviour,  which  is 
Christ  the  Lord"  (ii.  10,  11).  This  angelic 
greeting  is  the  very  heart  of  Luke's  Gospel. 

10 


146  Studies  in  the  Four  Gospels 

Very  suggestive  are  the  words  in  the  ancient 
law  of  Israel,  "  If  thy  brother  be  waxen  poor, 
and  sell  some  of  his  possession,  then  shall  his 
kinsman  that  is  next  to  him  come,  and  shall  re- 
deem that  which  his  brother  sold"  (Lev.  xxv. 
25).  There  must  be  willingness  on  the  part  of 
the  kinsman  to  undertake  for  the  distressed 
brother,  and  power  to  execute  what  he  under- 
takes. That  divinely  appointed  provision  was  a 
dim  shadow  of  what  our  great  Kinsman-Re- 
deemer would  in  due  time  accomplish  for  all  His 
people.  He,  too,  would  both  voluntarily  and 
effectively  undertake  for  them,  would  redeem 
their  persons,  their  lost  inheritance,  and  at  length 
execute  vengeance  on  their  foes — sickness,  death, 
the  grave,  and  Satan.  And  so  w^e  read,  "  The 
Redeemer  shall  come  to  Zion  "  (Isa.  lix.  20). 
And  He  will  come  willingly,  gladly,  for  it  is 
thus  announced  by  Himself,  ^^  Lo  !  I  come  :  I  de- 
light to  do  thy  will,  O  my  God  "  (Ps.  xl.  7,  8 ; 
cp.  Heb.  X.  7-10). 

Let  us  see  how  this  precious  office  of  the 
Kinsman-Redeemer  is  worked  out  by  our  evan- 
gelist. 

1.  The  Incarnation.  If  Jehovah  Himself  is 
to  be  the  Redeemer  of  men  He  must  assume 
their  nature,  must  in  a  true  and  proper  sense  be 
identified  w4th  them.  An  Egyptian,  a  Syrian,  a 
Babylonian  never  could  have  been  the  deliverer 


Gospel  According  to  Luke  147 

of  an  Israelite,  for  he  lacked  the  first  essential 
qualification — viz.,  blood-relationship.  The  lle- 
dcemer  must  be  "near  of  kin/^  In  His  divine 
personality  our  Lord  had  the  power,  but  not  the 
absolute  right  to  redeem.  He  needed  to  become 
our  "  kinsman ''  in  order  to  possess  the  right  to 
offer  the  price  of  redemption.  Accordingly,  He 
took  our  very  nature,  was  made  "  in  the  likeness 
of  sinful  flesh  '^  (Rom.  viii.  3) ;  became  bone  of  our 
bone  and  flesh  (Eph.  v.  30).  "  Forasmuch  then  as 
the  children  are  partakers  of  flesh  and  blood,  he 
also  Himself  likewise  took  part  of  the  same  ; . .  . . 
Wherefore  in  all  things  it  behooved  him  to  be 
made  like  unto  his  brethren,  that  he  might  be 
a  merciful  and  faithful  high  priest  in  things  per- 
taining to  God,  to  make  reconciliation  for  the 
sins  of  the  people"  (Heb.  ii.  14,  17).  By  thus 
becoming  related  to  us.  He  has  the  right,  and 
will  enforce  it,  of  redeeming  the  persons  of  His 
believing  people,  and  their  forfeited  heritage  as 
well. 

This  vital  truth  Luke  never  loses  sight  of 
throughout  his  entire  narrative.  He  who  is  here 
presented  to  us  is  a  true  man,  possessing  a  per- 
fect and  penetrating  community  of  nature  and 
feeling  with  the  lot  of  human  kind.  The  nature 
which  He  assumed  was  our  nature,  sin  and  sinful 
propensities  only  excepted.  Accordingly,  Luke  is 
concerned  above  all  the  other  gospels  with  the 


148  Studies  in  the  Four   Gospels 

facts  and  events  of  His  incarnation  (chapters  i., 
ii.).  Here  we  have  the  fullest  communications 
of  Jesus^  birth,  childhood,  growth,  domestic  and 
social  life.  Here  alone  do  we  learn  something 
of  that  mystery  of  mysteries,  the  Immaculate 
Conception  of  the  Son  of  Mary  (i.  30-35).  It  is 
but  a  glance  that  is  vouchsafed  us,  a  hint  pro- 
found, inscrutable,  unfathomable  ;  but  enough  to 
enable  us  to  see  that  the  ancient  predictions  of 
the  marvel  that  by  woman  alone  should  the 
promised  Deliverer  appear  in  the  Avorld  (Gen.  iii. 
15;  Isa.  vii.  14),  had  literal  fulfillment  in  the 
birth  of  Jesus  by  the  virgin  chosen  of  God.  It 
is  worthy  of  note  that  Luke  alone  records  the  glad 
reception  of  the  Redeemer  by  the  saints  living  at 
the  time  of  His  advent.  Elisabeth  greets  her 
kinswoman,  Mary,  Avith  the  joyful  words :  ^^  Blessed 
art  thou  among  women,  and  blessed  is  the  fruit 
of  thy  womb.  And  whence  is  this  to  me,  that 
the  mother  of  my  Lord  should  come  to  me?'' 
(i.  42,  43).  Zacharias  sings  with  overflowing 
joy  :  "  Blessed  be  the  Lord  God  of  Israel ;  for 
he  hath  visited  and  redeemed  his  people,  and 
hath  raised  up  an  horn  of  salvation  for  us  in  the 
house  of  his  servant  David ;  as  he  spake  by  the 
mouth  of  his  holy  prophets,  which  have  been 
since  the  world  began  :  that  we  should  be  saved 
from  our  enemies,  and  from  the  hand  of  all  that 
hate  us  ;    to  perform  the  mercy  promised  to  our 


Gospel  According  to  Lake  1-10 

fathers,  and  to  remember  his  holy  covenant ; 
the  oath  which  he  sware  to  our  father  Abraham  " 
(i.  G8-73).  And  Simeon,  with  the  chiUl  in  his 
aged  arms,  chants  with  exquisite  tenderness  and 
contentment :  *'  Lord,  now  lettest  thou  thy  serv- 
ant depart  in  peace,  according  to  thy  word : 
for  mine  eyes  have  seen  thy  salvation,  which 
thou  hast  prepared  before  the  face  of  all  people ; 
a  light  to  lighten  the  gentiles,  and  the  glory  of 
thy  people  Israel ''  (ii.  29-32).  Nor  is  the  voice 
of  the  virgin  mother  herself  silent  in  these  hours 
of  happy  exultation,  for  in  that  tuneful  inspira- 
tion which  men  call  the  ^^  Magnificat,'^  she  says  : 
"  My  soul  doth  magnify  the  Lord,  and  my  spirit 
hath  rejoiced  in  God  my  Saviour  ....  He  hath 
holpen  his  servant  Israel,  in  remembrance  of 
his  mercy ;  as  he  spake  to  our  fathers,  to 
Abraham,  and  to  his  seed  forever"  (i.  46-55). 

We  learn  from  this  Gospel  that  the  humanity  of 
Jesus  was  perfectly  natural  in  its  development. 
We  read  :  "  And  the  child  grew,  and  waxed  strong 
in  spirit,  filled  with  wisdom  :  and  the  grace  of  God 
w^as  upon  him"  (ii.  40,  52).  There  Avas  nothing 
of  unnatural  progress  in  Him.  All  was  orderly 
increase.  Xo  unhealthy  precocity  marked  the 
holiest  of  infancies.  His  Avisdom  kept  pace  with 
His  years.  He  was  a  child  first,  and  afterwards 
a  man  ;  not  a  man  in  child's  years.  As  a  child 
He  was  subject  to  Joseph  and  Mary   (ii.   51), 


150  Studies  in  the  Four  Gospels 

toiled  with  His  own  hands,  w^as  often  covered 
with  the  dust  and  shavings  of  His  trade  (iv.  22 ; 
cp.  Mark  vi.  3).  Nor  do  these  notices  of  His 
humanity  terminate  with  His  birth  and  child- 
hood ;  they  are  carried  through  His  entire  career. 
Here  we  read  that  ^'  He  rejoiced  in  spirit/'  that 
"■  He  wept  over  the  city/'  of  His  ^'  kneeling 
down  in  prayer/'  and  of  the  angel  that  strength- 
ened Him.  Here  only  we  learn  that  "being  in 
an  agony  he  prayed  more  earnestly  and  his 
SAveat  Avas  as  it  were  great  drops  of  blood  falling 
down  to  the  ground ; "  and  w^ith  His  latest 
breath  He  cried,  "  Father,  into  thy  hands  I  com-, 
mend  my  spirit."  And  after  the  resurrection 
here  only,  we  are  told  He  verified  the  reality  of 
His  resurrection  body  by  "sitting  at  meat  with 
them,"  by  taking  "  a  piece  of  a  broiled  fish,  and 
of  an  honeycomb,"  and  eating  it  "before  them;" 
by  bidding  them  "handle"  Him,  and  "see/' 
"  for/'  said  He,  and  it  is  the  only  place  where 
the  fact  is  recorded,  "it  is  I  m^^self"  ...  "a 
spirit  hath  not  flesli  and  bones,  as  ye  see  me 
have."     All  is  strikingly  human. 

Nothing  can  be  more  obvious  than  that  Luke 
demonstrates  beyond  all  perad venture  that  the 
Son  of  God  became  incorporate  with  our  kind, 
assumed  our  nature  in  union  with  Himself.  And 
this  He  did  in  order  to  secure  for  us  the  salvation 
we  so  greatly  need.     In  other  words,  the  Saviour 


Gospel  According  to  Lake  151 

becomes   our   Kiusman-Redeemer   by  taking  to 
Himself  "  a  true  body  and  a  rciisonable   soul/' 

2.  Luke's  genealogy  shows  that  the  Redeemer 
is  near  of  kin  to  all  men,  gentile  and  Jew  alike 
(iii.  23-38).  Matthew's  genealogy  descends  from 
Abraham  to  Jesus,  in  accordance  with  his  main 
purpose ;  for  all  the  promises  and  predictions 
made  to  Abraham  and  David  (Matt.  i.  1)  must 
find  their  accomplishment  in  the  Lord  Jesus. 
Luke's  genealogy  ascends  from  Jesus  to  Adam, 
in  accordance  with  the  chief  design  of  the  Spirit 
here — viz.,  to  show  the  close  relationshij)  of  the 
Redeemer  with  mankind-sinners.  In  this  Gospel 
the  two  heads  of  the  race  stand  at  the  ends  of 
humanity's  line — Jesus  the  head  of  the  redeemed 
humanity  ;  Adam,  the  head  of  the  lost  race.  The 
one  fallen,  sinful,  transmitting  sin  and  death  to 
all  his  posterity ;  the  other  bringing  redemption 
to  as  many  as  receive  it. 

Let  us  not  glance  at  this  marvelous  family 
tree  as  though  it  were  a  dead,  a  withered  tree. 
All  down  the  uncounted  centuries  that  lie  be- 
tween the  two  heads — Jesus  and  Adam — God  saw 
:progress  toward  the  fulfillment  of  His  promise 
and  purpose  in  the  man  Christ  Jesus,  who  as  the 
Kinsman-Redeemer  was  to  endure  -svhat  the  first 
man  Adam  by  his  fall  had  wrought. 

Whose  genealogy  is  here  traced  ?     Apparently 
Joseph's  (iii.  23).     Have  we  then  in  Matthew 


152  Studies  in  the  Four  Gospels 

and  Luke  two  genealogies  of  Joseph  ?  If  so,  how 
can  the  diiferences  of  names  between  David  and 
Joseph  be  accounted  for  ?  For  example,  Matthew 
says  that  Jacob  was  Joseph's  father,  whereas  Luke 
makes  Heli  his  father.  Various  explanations  are 
offered,  not  one  of  wdiich  is  satisfactory  on  the 
theory  of  both  lists  being  those  of  Joseph.  Per- 
haps the  view  attended  with  the  least  difficulties 
is  that  Matthew  gives  the  legal  descent  of  the 
Saviour  through  the  royal  line  to  which  Joseph 
belonged ;  Luke  His  lineal  descent  through 
Mary.  The  terms  of  the  covenant  made  w^itli 
David  and  his  house  involve  the  necessity  of 
Messiah's  being  David's  son  and  heir  (2  Sam. 
vii.  12,  13  ;  Ps.  Ixxxix.  3,  4,  19-32 ;  cxxxii.  11). 
In  Rom.  i.  3,  Paul  writes  that  Christ  "  was  made 
(born)  of  the  seed  of  David  according  to  the 
flesh."  Peter  likewise  testifies  that  Messiah  was 
to  be  of  the  "  fruit  of  his  [David's]  loins"  (Acts 
ii.  30,  31  ;  cp.  Acts  xiii.  23 ;  2  Tim.  ii.  8,  etc.). 
These  passages  plainly  require  that  Messiah  must 
be  the  lineal  descendant  of  David.  No  other  can 
by  any  possibility  satisfy  these  explicit  terms. 
But  Joseph,  Mary's  husband,  was  not  Jesus' 
father,  save  in  the  legal  sense.  But  the  prom- 
ised Deliverer  must  be  of  David's  "seed  ac- 
cording to  the  flesh  " — must  be  a  literal  flesh  and 
blood  descendant.  Therefore,  His  mother,  Mary, 
must  have  been  a  member  of  David's  house  as 


Gospel  According  to  Luke  153 

well  as  Joseph.^  So  the  angel  promised,  "and 
the  Lord  God  shall  give  unto  him  the  throne  of 
his  flither  David ''  (Luke  i.  32). 

Since  Luke  deals  mainly  with  the  Lord's  char- 
acter as  Son  of  man,  the  Kinsman-Redeemer,  it 
seems  fitting  that  he  should  record  His  real  gene- 
alogy. Mary  was  David's  offspring  through 
Nathan,  David's  son.  But  a  female  could  not  be 
inscribed  in  a  Jewish  register.  Heli  was  her 
father  according  to  the  Talmud  (Pul.  Comm.  in 
loc).  Josej)h  was  the  natural  son  of  Jacob, 
Mary  the  natural  daughter  of  Heli ;  Avhen  mar- 
ried, Joseph  would  of  necessity  be  named  h\  the 
genealogy  ;  hence,  we  have  in  Luke,  "  Joseph 
of  Heli^'^'  (iii.  23)  (/.  c,  Son-in  law).' 

In  his  genealogy,  Luke  introduces  the  Re- 
deemer to  the  world.  He  traces  His  descent  up 
to  Adam,  the  father  of  the  human  family,  thus 

^  Luke  i.  36  offers  no  real  difSculty.  Elisabeth  was  of  the 
tribe  of  Levi,  and  Mary's  kinswoman.  But  this  does  not 
prove  that  Mary  likewise  was  of  that  tribe.  Levites  inter- 
married with  other  tribes.  Aaron  himself  married  into 
Judah.  (See  Alf.  "  Speakers,"  Pulpit,  and  other  Commen- 
taries.) 

2  The  Greek  article  is  omitted  before  Joseph,  and  is  found 
connected  with  every  other  name  in  Luke's  list.  This  re- 
markable fact  indicates,  first,  that  Joseph  was  not  Jesus' 
father  ;  second,  that  this  is  not  Joseph's  genealocry,  but  Heli's, 
his  father-in-law's.  Two  lines  of  descent  from  David  unite  in 
Christ — the  royal,  through  Solomon  and  Joseph  ;  the  natural, 
through  Nathan,  Heli,  and  Mary. 


154  Studies  in  the  Four  Gospels 

linking  Him  with  the  whole  race.  Christ,  there- 
fore, can  justly  be  presented  as  a  Saviour  to  all 
men,  since  He  is  related  to  all.  Though  born  a. 
Jew  according  to  the  flesh,  the  son  of  Abraham 
and  of  David,  He  is  nevertheless  the  son  of 
Adam,  the  son  of  man,  the  genuine  oifspring  of 
humanity. 

Very  significant  is  Luke's  last  word  in  the 
pedigree,  "  Adam  which  was  the  son  of  God.'' 
Scripture  knows  nothing  of  the  modern  hypothe- 
sis of  evolution  as  applied  to  the  origin  of  man. 
The  inspired  Luke  writes,  "  Adam  was  the  son 
of  Qod,"  and  his  words  invest  the  origin  of  our 
race  with  a  majesty  and  dignity  utterly  denied  it 
by  the  scientific  theories  and  speculations  now 
so  common.  God's  way  is  to  tell  us  we  were 
made  in  His  image  and  likeness;  that  we  have 
fallen  through  sin  ;  that  we  may  recover  all  we 
have  lost  and  far  more  through  Christ.  Man's 
way  is  to  exalt  humanity  as  it  now  is,  and  then 
to  degrade  it  to  a  level  with  the  brutes  in  its 
origin.  True  are  the  w^ords  of  Prof.  Godet, 
"  Unless  the  image  of  God  had  been  stamped 
upon  man,  the  Incarnation  would  have  been 
impossible."  True  also  the  deep  words  of 
Bengel,  ^^  All  things  are  of  God  through  Christ ; 
and  all  things  are  brought  back  through  Christ 
to  God." 

3.  The  inscription  indicates  something  of  the 


Gospel  According  to  Luke  155 

Spirit's  design  in  this  Scripture.  It  is  addressed 
to  Tlieophilus  {Dear  to  God,  the  name  signifies), 
a  man  of  rank,  as  the  title  "  most  excellent  '* 
shows  (cp.  Acts'  xxiii.  26  ;  xxiv.  3  ;  xxvi.  25). 
But  better,  he  was  a  fellow-Christian  with  Luke, 
and  he  is  addressed  more  especially  that  he  might 
''  know  the  certainty  of  those  things  wherein  he 
had  been  instructed"  (i.  4).  Probably  he  was 
a  gentile,  as  was  Luke  himself.  This  is  the  only 
Gospel  addressed  to  a  man.  The  Acts  is  likewise 
inscribed  to  the  same  person.  Why  should  the 
Spirit  of  God  thus  affix  the  name  of  Theophilus 
in  the  opening  of  the  glad  tidings  He  has  to  pre- 
sent to  the  children  of  men  ?  It  is  characteristic 
and  most  beautiful  in  its  way.  Jesus  is  here  pre- 
sented as  the  friend  of  universal  man,  Himself 
also  a  man  who  comes  into  all  the  circumstances 
of  our  humanity.  He  is  not  here  so  much  the 
Messiah,  though,  of  course,  that  He  is  ;  nor  the 
Servant  of  Jehovah,  though  that  great  office  He 
here  fulfills  no  less  than  in  Mark.  Nor  is  He 
set  forth  before  us  here  preeminently  as  the  Son 
of  God,  though  that  likewise  He  most  certainly 
is.  Here  He  is  the  man,  claiming  relationship 
with  every  kind  of  men.  It  is  fitting  that  Luke 
should  address  his  Gospel  to  a  gentile,  an  alien  as 
the  Jew  believed. 

4.  The  messages  of  both  John  and  Jesus  in 
opening  their  respective  ministries  clearly  indi- 


156  Studies  in  the  Four   Gospels 

cate  Luke's  design.  John  announced  as  the 
burden  of  his  mission  :  "  The  voice  of  one  cry- 
ing in  the  wilderness,  prej)are  ye  the  way  of  the 
Lord,  make  his  paths  straight.  Every  valley 
shall  be  filled,  and  every  mountain  and  hill  shall 
be  brought  low ;  and  the  crooked  shall  be  made 
straight,  and  the  rough  way  shall  be  made 
smooth "  (iii.  4,  5).  The  imagery  seems  to  be 
taken  from  military  operations.  John's  work 
was  like  that  of  the  pioneers  who  go  before  the 
march  of  the  king.  It  was  his  to  remove  ob- 
structions, to  overthrow  barriers,  to  level  up  de- 
pressions, and  to  level  down  heights.  "  And  all 
flesh  shall  see  the  salvation  of  God "  (verse  6). 
Luke  alone  introduces  these  precious  words,  for 
he  is  bringing  out  the  blessedness  and  univer- 
sality of  Christ's  redemptive  work. 

In  the  first  recorded  sermon  of  Jesus  in  this 
Gospel  we  read  :  ^^  The  Spirit  of  the  Lord  is  upon 
me,  because  he  hath  anointed  me  to  preach  the 
gospel  to  the  poor ;  he  hath  sent  me  to  heal  the 
broken-hearted,  to  preach  deliverance  to  the  cap- 
tives, and  recovering  of  sight  to  the  blind,  to 
set  at  liberty  them  that  are  bruised,  to  preach 
the  acceptable  year  of  the  Lord"  (iv.  18,  19). 
He  selected  a  passage  that  announces  the  sublime 
object  of  His  whole  mission.  He  is  commis- 
sioned and  sent  of  God,  and  divinely  qualified 
for  His  work.     The   characteristic   features  of 


Gospel  According  to  Luhc  157 

His  mission  are  set  forth  ;  He  is  to  gladden  the 
poor  with  the  good  tidings,  to  comfort,  and  to  -de- 
livTr.  How  strikingly  descriptive  of  the  offices 
of  the  Kinsman-Redeemer  it  is.  "  The  accepta- 
ble year  '^  is  an  allusion  to  IsraePs  great  Jubilee 
year  (Lev.  xxv.  10),  the  year  of  universal  re- 
lease both  of  person  and  property.  Then,  too, 
He  stops  short  in  the  quotation  from  Isaiah  ;  He 
will  not  read,  "  and  the  day  of  vengeance  of  our 
God,"  for  that  part  of  His  work  is  to  be  executed 
hereafter,  not  now. 

5.  The  universality  of  His  compassions  is 
here  brought  to  view.  In  Luke,  Christ  is  both 
human  and  humane.  He  has  peculiar  affection 
for  little  children.  The  other  evangelists  also 
mention  this.  But  Luke  commonly  adduces 
additional  circumstances  that  discover  the  Lord's 
gentleness  and  tenderness.  Those  that  are 
brought  to  Him  are  called  "infants"  (xviii.  15), 
and  it  is  the  only  place  in  the  gospels  where  the 
epithet  is  employed  in  such  connection  :  "  babes  " 
is  its  real  meaning ;  twice  it  is  used  of  the  child 
Jesus  (ii.  12,  16),  the  babe  in  "swaddling 
clothes,"  the  babe  "lying  in  a  manger" — how 
strikingly  human  it  all  is  !  Here  we  are  told 
that  Jairus'  daughter  w^as  an  "only  daughter," 
and  "  about  twelve  years  of  age."  So,  too,  the 
widow  of  Nain's  son  was  "  the  only  son  of  his 
mother."     Let  it  be  observed  that  the  details  of 


158  Studies  in  the  Four  Gospels 

the  Saviour^s  childhood  and  youth  found  so 
largely  in  Luke  not  only  establish  His  incarna- 
tion, but  they  seem  to  be  designed  to  reveal  Him 
as  adapted  to  sympathize  with  little  children,  and 
to  help  them  in  all  their  distresses,  since  He 
Himself,  was  a  child,  and  had  experience  of  all 
that  child-life  is.  ^'  They  brought  unto  Him  their 
babes ''  "  that  He  should  touch  them/'  He  is  no 
less  compassionate  and  tender  now,  though  glori- 
fied. He  still  "  can  be  touched,'^  for  He  still  is 
our  Kinsman-Redeemer. 

In  this  Gospel  Woman  is  specially  honored. 
At  His  birth,  during  His  ministry,  at  the  cruci- 
fixion, after  His  resurrection,  woman's  place  in 
Luke  is  very  prominent.  Those  that  ministered 
to  Him  out  of  their  substance  are  here  mentioned 
by  name  (viii.  2,  3).  Much  of  what  w^e  know 
of  His  mother  and  all  we  know  of  Elisabeth  we 
derive  from  Luke.  Anna  the  Avidow  of  four- 
score at  the  temple,  the  widow  of  Nain,  the 
woman  bound  by  Satan's  malign  influence  for 
eighteen  years,  Martha's  busy  and  Mary's  quiet 
life,  the  woman  that  was  a  sinner,  the  widows  of 
Israel  in  the  days  of  Elisha,  tlie  importunate 
widow  of  the  parable — how  full  this  Gospel  is  of 
women  !  And  how  full  and  blessed  is  the  Lord's 
sympathy  and  graciousness  toward  them  whom 
men  had  despised  and  degraded  !  Well  might 
His  mother  Mary  sing  in  joyful  praise,  ^'  He  hath 


Gospel  According  to  Luke  159 

put  down  the  mighty  from  their  scats,  and 
exalted  them  of  low  degree"  (i.  52),  for  He  is 
the  Redeemer  who  makes  good  His  kinship  with 
the  oppressed  and  the  despised. 

TJie  outcast  and  forsaken  are  in  Luke  objects 
of  Christ's  special  regard.  He  is  seen  associat- 
ing with  publicans,  sinners,  the  fallen,  the  ostra- 
cized from  human  society,  not  participating  in 
their  sins  and  evil  ways,  but  purifying  and  lift- 
ing them  out  of  their  degradation  and  defile- 
ment. To  the  sinful  woman  who  washed  His 
feet  with  her  tears  and  wiped  them  with  her 
hair,  He  said,  "  Thy  sins  are  forgiven.  Thy 
faith  hath  saved  thee ;  go  in  peace  "  (vii.  44-50). 
The  words,  "  go  in  peace,''  are  strong  and  beauti- 
ful— go  into  peace,  they  might  be  rendered.  From 
that  moment  onward  her  home  was  to  be  peace  ; 
let  her  enter  it  and  abide  there.  To  Zacchseus  and 
his  household  He  brought  salvation  (xix.  1-9). 
The  ten  lepers  (xvii.  12-19),  Lazarus  the  beggar 
(xvi.  20-22),  the  good  Samaritan  (x.  30-37),  the 
penitent  dying  thief  (xxiii.  40-43),  are  examples 
of  this  blessed  feature  of  His  ministry.  In 
chapter  xv.  2,  we  read,  '^  This  man  receiveth 
sinners,  and  eatetli  with  them."  This  is  the 
"  gospel  according  to  the  Pharisees."  They  said 
it  in  bitterness  and  scorn.  But  unwittingly  they 
spoke  the  very  truth.  Jesus  Christ  does  actually 
do   as   these    fault-finders    alleged.      Singularly 


160  Studies  in  the  Four   Gosjych 

vivid  is  the  word  translated  "  receiveth.''  Else- 
where it  is  thus  rendered,  "  waiting  for  '^  (ii.  25) ; 
"  looked  for  "  (ii.  38).  AVe  might  almost  read  it 
^'  This  man  looketh  out  for  sinners,  and  eateth 
with  them.''  He  not  only  receives;  He  seeks, 
and  He  welcomes. 

6.  Christ's  dependence  on  God  is  faithfully 
recorded  in  this  Gospel.  Reference  is  had  to 
His  prayers  and  supplications.  In  all  the  crises 
of  His  earthly  life,  in  the  exigencies  which 
came  upon  Him  in  the  prosecution  of  His 
redeeming  work,  He  uniformly  turned  to  God 
for  guidance  and  help.  It  is  from  the  Third 
Gospel  we  learn  that  He  was  praying  when  the 
Holy  Spirit  descended  upon  Him  at  His  baptism 
(iii.  21).  It  is  from  the  same  source  we  learn 
that  His  choice  of  the  twelve  was  made  after  a 
night  spent  in  prayer  (vi.  12-16).  Here  only 
are  we  told  that  it  was  at  a  time  when  He  was 
engaged  in  prayer  that  Peter  confessed  Him  as 
the  Christ  of  God  (ix.  lS-20).  Here  only  an^  we 
told  that  His  transfiguration  occurred  when  He 
was  praying  (ix.  28,  29).  Here  only  are  we  told 
that  when  He  gave  the  disciples  a  pattern  of 
prayer  in  what  is  commonly  called  the  Lord's 
Prayer,  He  had  just  before  given  them  a  pattern 
of  prayer  in  His  own  example  (xi.  1).  Here 
only  are  we  told  of  His  prayer  for  Peter  and  the 
others    that,    in   the   awful   hour  of  trial  when 


Gospel  According  to  Luke  IGl 

Satan  would  sift  them  as  wheat,  Peter's  faith 
might  not  fail  (xxii.  31,  32);  of  His  repeated 
prayers,  and  His  praying  more  earnestly  in  His 
agony,  and  His  sweating  great  drops  of  blood 
(xxii.  40-44) ;  of  His  prayers  on  the  cross, 
*^  Father,  forgive  them  ;  for  they  know  not  what 
they  do  '^ — "  Father,  into  thy  hands  I  commend 
my  spirit  (xxiii.  34,  46). 

Nor  is  it  only  in  these  records  of  His  own 
personal  prayers  that  this  Gospel  evinces  the 
spirit  of  prayer  by  which  He  was  animated  and 
possessed ;  it  records  His  instructions  on  prayer, 
its  duty  and  character,  more  fully  than  any  of 
the  other  gospels.  Witness  the  parables  of  the 
friend  at  midnight  (xi.  5-13),  the  importunate 
widow  (xviii.  1-8),  the  Pharisee  and  publican 
(xviii.  9-14).  The  duty  of  thanksgiving  also 
for  blessings  received  He  urges.  Witness  His 
striking  commendation  of  the  man  cured  by 
Him  of  the  leprosy  who  "  turned  back,  and  with 
a  loud  voice  glorified  God,"  giving  Jesus 
"  thanks.'^  "  Were  there  not  ten  cleansed  ?  But 
where  are  the  nine  ?  There  are  not  found  that 
returned  to  give  glory  to  God,  save  this  stranger '' 
(xvii.  12-19).  Luke's  Gospel  might  well  be 
called  the  Gospel  of  prayer  and  thanksgiving. 
As  such  it  is  the  Gospel  of  humanity,  for  it  re- 
veals Him  who  is  our  kinsman  claiming  kindred 
with  us  all,  who  enters  into  all  that  attaches  to 
u 


162  Studies  in  the  Four  Gospels 

our  condition,  into  our  needs  and  weaknesses, 
our  sorrows  and  afflictions,  our  hunger  and  dan- 
ger ;  for  He  is  the  Son  of  man,  the  genuine  off- 
spring of  our  race. 

Here  the  Lord  Jesus  is  set  forth  as  a  worshiper 
of  God.  In  chapter  iv.  16  occurs  an  expression 
of  profound  suggestiveness  :  *^  And  as  his  custom 
was,  he  went  into  the  synagogue  on  the  sabbath 
day.''  '^As  His  custom  was."  It  was  His 
habitual  practice.  Children  at  the  age  of  five 
years  were  admitted  into  the  synagogue,  and  at 
thirteen  attendance  there  was  a  part  of  the  legal 
life  of  the  Jew.  Jesus  frequented  the  place  of 
worship,  was  Himself  a  worshiper,  and  took  part 
in  the  service.  If  any  ever  had  a  right  to  ab- 
sent himself,  it  was  He.  He  could  learn  nothing 
from  those  who  expounded  the  word  of  God,  and 
they  could  teach  Him  nothing.  But  the  Sabbath 
was  God's  ordinance,  and  worship  a  divine  ap- 
pointment. On  both  He  will  put  honor.  There- 
fore He  kept  rank  with  those  who  sought  the 
Lord.  He  would  gladly  say  :  *'  I  was  glad  when 
they  said  unto  me,  Let  us  go  into  the  house  of 
the  Lord."  For  He  identified  Himself  with  the 
people  of  God,  a  man  among  men. 

7.  Christ's  conflicts  with  adversaries  and  His 
victories  over  them  is  another  feature  of  Luke. 
Reference  is  had  more  particularly  to  His  vic- 
tories over  Satan,   disease,  and   death.     In  the 


1 


Gospel  Accoi'ding  to  Luke  163 

otlicr  gospels  He  is  scon  in  conflict  with  tlic  foes 
of  His  people,  but  in  Luke  it  is  made  prominent. 
Here  we  learn  that  His  temptation  in  the  wilder- 
ness lasted  during  the  whole  period  of  His  fast 
(iv.  1,  2).  At  the  close  of  the  forty  days  He 
was  assaulted  by  the  devil  with  the  three  sharp 
trials  which  are  recorded.  But  prior  to  these 
He  passed  through  such  struggles  as  never  fall 
to  the  lot  of  a  mere  human  being.  We  can  form 
no  conception  of  the  nature  or  the  object  of  that 
mysterious  and  fierce  encounter.  Conjecture  is 
worse  than  idle.  Far  out  into  a  region  of  trial 
where  our  experience  finds  no  place,  our  blessed 
Master  met  the  strong  and  subtle  adversary  of 
our  souls,  and  gloriously  defeated  him. 

Let  it  be  noted  that  in  this  scene  there  is  a 
disclosure  of  Satan's  authority  which  is  not  men- 
tioned by  Matthew  or  Mark.  The  devil  said  to 
the  Lord  :  "  All  this  power  will  I  give  thee,  and 
the  glory  of  them  :  for  that  is  delivered  unto 
me ;  and  to  whomsoever  I  will  I  give  it."  It 
was  neither  an  empty  boast  nor  an  entire  false- 
hood. Enormous  power  is  ascribed  to  Satan  in 
the  Scriptures.  Thrice  the  Saviour  calls  him 
"  The  prince  of  this  world  "  (John  xii.  31 ;  xiv. 
30;  X.  11).  Paul  describes  him  as  "the  god  of 
this  world  [or  age],"  and  as  "  the  prince  of  the 
power  of  the  air"  (2  Cor.  iv.  4,  Eph.  ii.  2). 
"  And  the  dragon  gave  him  [the  beast]  his  power, 


164  Studies  in  the  Four  Gospels 

and  his  throne,  and  great  authority'^  (Rev.  xiii. 
2).  His  sway  is  as  real  as  it  is  terrible.  Un- 
godly men  are  righteously  sold  under'  it.  This 
bad  preeminence  of  the  adversary  was  gained 
over  men  through  the  temptation  and  fall  of  the 
first  human  pair.  "  The  whole  world  lieth  in 
the  evil  one^^  is  John's  most  solemn  statement 
(1  John  V.  19,  R.  v.).  That  was  its  condition 
in  John's  day ;  it  is  its  state  now ;  it  lies  in  the 
lap  of  the  devil !  But  Christ's  victory  over  the 
foul  tempter  is  the  victory  of  His  people  like- 
wise. "And  the  devil  left  him  for  a  season" — 
until  an  opportunity.  Defeated  in  the  conflict, 
Satan,  however,  was  not  wholly  overthrown. 
When  the  opportunity  arises  he  will  return  to 
the  assault,  but  only  to  suffer  a  most  crushing 
defeat,  even  expulsion  from  the  world,  and  eter- 
nal torture  in  the  lake  of  fire  (Rev.  xx.  10). 
Accordingly,  Jesus  said  to  the  seventy:  "I  be- 
held Satan  as  lightning  fall  from  heaven"  (Luke 
X.  18).  The  w^ords  are  prophetic.  The  day 
swiftly  draws  near  when  Christ  will  bind  the 
strong  one,  despoil  him  of  his  possessions,  and 
fling  him  bound  into  the  bottomless  pit  (Rev.  xx. 
1-3).  What  is  all  this  but  our  glorious  Kinsman- 
Redeemer  executing  vengeance  on  the  savage 
enemy  of  His  people,  the  devil  ? 

In  Luke  we  have  the  earnest  and  pledge  of 
our  Lord's  blessed  work  in  the  redemption  and 


Gofipd  AeconUnr/  to    Lake  1G5 

final  deliverance  of  His  own  from  every  form  of 
Satan's  oppression.  Thus  He  releases  the  woman 
whom  Satan  liacl  bound  for  eighteen  years  (xiii. 
16).  He  prays  for  those  whom  Satan  had  asked 
for  that  he  might  sift  them  as  wheat  (xxii.  31). 
He  said  to  His  pitiless  judges  :  ^'  But  this  is 
your  hour,  and  the  power  of  darkness  ''  (xxii.  53). 
The  pronoun  "  your  "  is  very  emphatic.  Through 
these  wretched  men  Satan  was  working  his  will, 
his  ferocious  hatred  against  the  Son  of  God. 
But  Christ's  ^'hour"  will  ere  long  sound  out, 
and  then  the  devil,  and  death,  and  Hades,  the 
horrible  triad,  will  find  their  doom  in  the  lake  of 
fire,  "  which  is  the  second  death  "  (Rev.  xx.  10, 
14).  Thus  Avill  He  take  vengeance  on  His  and 
our  foes  ! 

And  then  Luke  furnishes  the  strongest  possible 
evidence  of  the  ultimate  redemption  of  our  bodies. 
This  precious  truth  rests  on  the  mighty  fact  of 
the  Lord's  resurrection.  It  is  beautiful  and  very 
significant  that  the  Third  Gospel  gives  us  the  most 
ample  proof  of  the  identity  of  the  Saviour's  resur- 
rection body.  We  are  told  that  He  showed  them 
His  hands  and  His  feet,  he  invited  them  to  han- 
dle Him,  and  see  that  it  was  His  very  self;  He 
ate  before  them  ;  He  assured  them  that,  unlike  a 
spirit.  He  had  flesh  and  bones  (xxiv.  39-44). 
Three  of  our  most  trustworthy  senses,  sight, 
hearing,  and  touch,  were  appealed  to  by  the  risen 


166  Studies  in  the  Four  Gospels 

Saviour  that  His  identity  might  be  fully  attested 
by  His  disciples. 

Now  why  does  the  Spirit  of  God  in  this  Gospel 
enter  into  such  detail?  summon  such  wit- 
nesses? Why  does  He  add  certainty  to  assur- 
ance ?  For  two  reasons :  First,  to  establish 
the  fact  of  Christ's  resurrection  beyond  all  ques- 
tion or  cavil.  Second,  to  gladden  our  hearts 
with  the  certainty  of  our  own  resurrection  in 
immortal  glory.  Christ's  resurrection  is  the 
pledge  and  sample  of  ours.  He  has  redeemed 
our  whole  selves,  and  by  and  by  our  bodies 
shall  be  conformed  to  the  likeness  of  His  body 
of  glory  (Phil.  iii.  20,  21).  And  so  Luke  de- 
scribes Christ's  ascension,  with  outstretched 
hands  in  blessing,  the  token  and  the  promise 
that  He  will  in  due  time  complete  His  blessed 
work  in  our  full  redemption. 

8.  The  miracles  of  Luke  attest  the  truth  we 
have  been  contemplating.  There  are  twenty-one 
recorded  by  this  evangelist,  of  which  six  are 
peculiar  to  his  narrative.  They  are  :  The  first 
draught  of  fishes  (v.  4-10)  ;  the  widow  of  Nain's 
son  raised  to  life  (vii.  11-16) ;  the  woman  infirm 
for  eighteen  years  (xiii.  10-17) ;  a  case  of  dropsy 
(xiv.  2-5);  the  ten  lepers  cured  (xvii.  12-19); 
Malchus'  ear  restored  (xxii.  51).  In  each  of 
these  mighty  works  there  is  proof  of  His  com- 
passion and  His  power.     Even  in  those  miracles 


Gospel  According  to  Lake  1(17 

which  arc  common  to  the  other  gospels  there  are 
touches  that  exhibit  the  Ivord's  humanity  and 
tenderness  as  Kedeemer  and  Friend.  Thus,  when 
He  met  the  funeral  procession  at  the  gate  of 
Nain,  and  saw  the  helpless  desolation  of  the 
widowed  mother,  ^Mie  had  compassion  on  her 
and  said  unto  her,  Weep  not."  It  is  beautifully 
added  by  Luke,  ^'And  he  gave  him  to  his 
mother"  (R.  Y.).  The  great  Kinsman  restores 
what  was  lost,  the  only  heritage  of  the  weeping 
mother.  No  wonder  the  people  "glorified  God, 
saying  .  .  .  God  hath  visited  his  people."  So, 
too,  when  He  had  cast  out  the  unclean  spirit 
from  the  "  only  child  "  of  his  father,  we  read,  He 
"gave  him  back  to  his  father"  (ix.  42,  R.  Y.). 
Restoration  again  of  what  was  lost.  As  we  saw, 
this  is  one  part  of  the  functions  of  the  Kinsman- 
Redeemer,  and  blessedly  does  our  Goel  fulfill  it. 
9.  The  parables  of  Luke  witness  to  the  same 
truth.  Of  these  fifteen  are  found  only  in  this 
Gospel.  One  needs  only  to  name  them  to  have  it 
made  altogether  clear  that  through  them  shine 
the  grace  and  saving  power  of  the  Redeemer. 
They  are  :  The  two  debtors  (vii.  41-43) ;  good 
Samaritan  (x.  30-37) ;  friend  at  midnight  (xi. 
5-8) ;  rich  fool  (xii.  16-21) ;  barren  fig  tree  (xiii. 
6-9) ;  great  supper  (xiv.  16-24) ;  lost  sheep  (xv. 
3-7) ;  lost  coin  (xv.  8-10) ;  lost  son  (xv.  11-32) ; 
unjust  steward  (xvi,  1-8) ;  rich  man  and  Lazarus 


168  Studies  in  the  Four  Gospels 

(xvi.  19-31);  unprofitable  servants  (xvli.  7-9); 
unjust  judge  (xviii.  1-8)  ;  Pharisee  and  publican 
(xviii.  9-14);  ten  pounds  (xix.  11-27). 

These  fifteen  matchless  discourses  teach  many 
and  varied  lessons.  They  are  fitted  to  diiferent 
classes  of  men,  and  to  every  kind  of  circumstance 
and  condition  of  life.  But  preeminently  do  they 
reveal  the  Lord  Jesus  as  the  Friend  and  Brother 
of  universal  man,  and  that  His  grace  and  love 
lead  Him  to  seek  and  save  the  lost.  They 
exhibit  Him  also  as  the  Arbiter  and  Judge  of 
men,  who  will  reward  every  one  according  as  his 
works  shall  be.  They  set  Him  forth  likewise  in 
His  gracious  character  of  Redeemer  who  restores 
to  men  the  precious  things  they  have  disponed 
away  by  their  sins  and  follies.  Witness  the 
three  recorded  in  the  fifteenth  chapter.  One  of 
the  parables,  that  of  the  rich  man  and  Lazarus, 
teaches,  and  was  intended  to  teach,  the  righteous 
adjustments  in  the  other  life  of  the  strange  in- 
equalities that  are  so  often  found  in  this.  Let 
us  glance  at  it  for  a  moment.  Death,  that  crowns 
or  crushes  all  human  hopes,  removes  these  two 
men.  Jesus  follows  them  into  the  other  world, 
describes  their  state.  It  is  common  to  call  this 
parable  an  allegory,  a  fiction,  designed  to  point  a 
grave  moral  lesson  for  the  present  life.  Let 
those  who  thus  read  ponder  Avell  this  dilemma  : 
(1)    Either   Christ   as   Son   of  God   knew  that 


Gospel  According  to  Luke  1G9 

other  life  perfectly  ;  but  instead  of  telling  ns  the 
exact  truth  about  it  choose  to  weave  together  for 
practical  ends  this  striking  but  purely  fictitious 
story.  If  He  did,  then  what  becomes  of  His 
august  title,  the  Truth  ?  (John  xiv.  G).  (2)  Or  if 
He  did  not  know  any  more  of  that  other  life 
than  do  we,  and  yet  undertook  to  relate  the  ex- 
periences of  these  two  men  after  death,  then, 
still,  what  becomes  of  His  honesty  and  His 
Deity  ?  We  receive  this  strange  narrative  as  liter- 
ally and  historically  true,  dressed  as  it  is  in  the 
speech  of  our  common  life  and  experience,  and  be- 
lieve that  its  solemn  lesson  is  that  the  Kedeemer, 
our  blessed  Kinsman,  warns,  exhorts,  instructs, 
but  yet  fixes  ultimately  the  final  destiny  of  men — 
of  those  who  trust  Him,  and  of  those  also  who 
refuse  Him  and  clioose  the  Avorld's  wealth  and 
pleasure  instead  of  Him  and  His  glory. 

10.  In  his  record  of  the  closing  scenes  of  the 
Lord's  earthly  sojourn  Luke  still  keeps  in  view 
his  main  theme — Jesus  is  the  Kinsman-Redeemer. 

In  chapter  xxii.  43,  44  we  read  that  in  the 
profoundly  mysterious  struggle  of  the  garden  an 
angel  from  heaven  strengthened  Him,  that 
^'  His  sweat  w^as  as  it  were  great  drops  of  blood 
falling  down  to  the  ground. '*  These  two  verses 
are  wanting  in  many  authorities,  Ave  are  told. 
Their  omission  is  due,  it  is  believed,  to  a  mis- 
taken reverence,  a  timid  anxiety  to  shield  the 


170  Studies  in  the  Four  Gospels 

Saviour  from  the  appearance  of  weakness  and 
recoil  which  tend  to  sink  Him  to  the  level  of  a 
mere  man.  Heb.  v.  7  confirms  the  statement, 
that  He  ^^  who  with  strong  crying  and  tears  unto 
him  that  was  able  to  save  him  from  death  Avas 
heard  for  his  godly  fear.''  Luke  is  the  only  writer 
who  tells  us  of  the  angel  and  the  bloody  sweat. 
And  how  deeply  human  it  is !  This  is  not  the 
sacrificial  offering,  though  essential  to  it.  It  is 
rather  the  presentation  of  the  august  Yictini  at  the 
altar  where  life  must  be  surrendered  if  men  are 
ever  to  be  saved.  But  how  did  the  angel  strengthen 
Him  ?  We  are  not  told.  But  we  may  reverently 
conjecture.  One  thousand  years  before  He  had 
said  by  the  Spirit  of  prophecy,  "  Thou  will  not 
leave  my  soul  in  hell ;  neither  wilt  thou  suffer 
thine  Holy  One  to  see  corruption  "  (Psa.  xvi. 
9-11).  Perhaps  the  angel  reassured  Him  that 
His  visit  to  the  unseen  world  would  be  brief,  that 
His  body  would  shortly — how  shortly ! — leave  the 
tomb,  uninjured  by  its  sojourn  there  ;  and  hence 
He  could  say,  and  sing,  "  Therefore  is  my  heart 
glad,  and  my  glory  rejoiceth.''  He  is  truly  man, 
but  the  conqueror  of  the  grave. 

The  salvation  of  the  dying  robber  further  con- 
firms the  redeeming  power  of  Jesus.  Both  the 
crucified  men  united  at  first  to  "  revile "  Him 
(Matt,  xxvii.  44;  Mark  xv.  32).  The  word 
these  gospels  use  is  "  reproached.''     In  the  mad- 


Gospel  According  to  Luke  171 

ness  of  horror  and  despair  both  joined  the 
mockers  of  the  patient  Suiferer.  But  the  im- 
penitent one  of  the  two,  Luke  tells  us,  "blas- 
phemed '^  Christ,  a  much  stronger  term  (Luke 
xxiii.  39,  Greek).  He  addressed  the  Saviour  in 
injurious  and  insulting  language.  The  other 
quickly  changed  his  mind  about  the  sufferer. 
He  recognized  that  He  was  innocent  of  every 
charge  laid  against  Him,  that  He  was  more  than 
He  seemed  to  be,  that  He  was  the  Lord  indeed. 
For  in  such  a  moment  faith  may  spring  into 
being,  and  ripen  with  the  swiftness  of  thought, 
"  Jesus,  remember  me  when  thou  comest  in  Thy 
kingdom.^'  ....  "Verily  I  say  unto  thee.  To- 
day shalt  thou  be  with  me  in  Paradise  '^  (R.  Y.). 
It  is  an  instance  of  the  power  and  grace  of  the 
Redeemer  to  snatch  a  brand  from  the  burning, 
a  soul  from  the  jaws  of  hell. 

The  Journey  to  Emmaus  (xxiv.  13-35).  Cleo- 
pas  and  his  friend  told  their  unrecognized  com- 
panion that  they  had  hoped  that  Jesus  of  Naza- 
reth had  been  He  wdio  should  have  redeemed 
Israel.  But  instead,  He  was  dead,  had  died 
three  days  before,  died  as  one  of  three  convicted 
felons  on  a  cross,  and  with  Him  their  hopes  had 
died.  The  Redeemer  crucified  !  What  a  crush- 
ing blow  to  all  their  hopes  !  Gently  reproving 
their  want  of  faith  in  all  the  prophets  had  spoken 
He  added,  "  Behooved  it  not  the  Christ  to  suffer 


172  Studies  in  the  Four   Gospels 

these  things,  and  to  enter  into  his  glory?"  (R. 
V.)  And  beginning  at  Moses  and,  not  at  some 
but,  all  the  prophets,  He  expounded  unto  them, 
not  in  some  but,  in  all  the  Scriptures  the  things 
concerning  Himself.  He  pointed  out  from  the 
Old  Testament  the  magnificent  truth  that  instead 
of  redemption  having  failed  through  His  death, 
it  was  fully  and  eternally  secured  thereby.  We 
may  believe  He  began  with  the  protevangelium 
(Gen.  iii.  15),  and  went  on  through  the  cove- 
nants, the  promises,  the  Messianic  prophecies, 
and  the  inspired  histories  as  to  the  person,  the 
offices,  and  the  glory  of  the  Redeemer,  till  the 
hearts  of  the  two  disciples  did  burn  within  them 
as  He  opened  to  them  the  Scriptures. 

Let  us  now  gather  up  into  a  few  points  the 
main  teaching  of  the  Third  Gospel,  that  some 
definite  conception  of  its  supreme  aim  may  be 
formed.  Luke  sets  forth  the  following  funda- 
mental truths : 

1.  The  Real  and  Supernatural  Incorporation 
of  the  Son  of  God  with  our  race.  As  Son  of 
man  the  Lord  Jesus  is  "  perfect  man,  of  a  rea- 
sonable soul  and  human  flesh  subsisting."  As 
Son  of  man,  He  possesses  a  perfect  and  penetrat- 
ing community  of  nature  and  of  feeling  wdth  the 
lot  of  human  kind.  He  displays  a  genuine  man- 
hood which  could  deem  nothing  human  strange, 
and  Avhich  could,  and  can  still,  be  touched  with 


Gospel  According  to  Luke  173 

a  feeling  of  our  infirmities,  for  "  lie  was  tempted 
in  all  points  like  as  we  are,  yet  without  sin '' 
(Heb.  iv.  15). 

2.  Luke  exalts  Him  as  the  representative, 
the  ideal,  the  pattern  man.  It  is  in  the  Third 
Gospel  especially  that  the  Lord  Jesus  Christ  is 
presented  to  us  in  the  universality  of  His  man- 
hood. His  is  the  human  life  that  does  justice  to 
the  most  exalted  idea  of  humanity.  In  Him 
humanity  finds  its  unity ;  in  Him,  as  Irenaus 
said,  ^*  humanity  finds  its  recapitulation.''  Noth- 
ing local,  transient,  individualizing,  national,  or 
sectarian,  dwarfs  the  proportions  of  His  world- 
embracing  character.  He  rises  above  the  parent- 
age, the  blood,  the  narrow  horizon  which  bounded, 
as  it  seemed.  His  human  life,  for  he  is  the  Cath- 
olic man  In  whose  person  distinctions  of  race, 
intervals  of  ages,  types  of  civilization,  and  degrees 
of  mental  culture  are  as  nothing.  The  compre- 
hensiveness of  His  manhood  is  such  that  no  age 
or  nation  can  claim  Him  as  exclusively  their 
own :  He  belongs  to  all  ages,  is  related  to  all 
men,  whether  they  shiver  amid  the  snows  of  the 
Arctic  circle,  or  pant  beneath  the  burning  heat 
of  the  equator,  for  He  is  the  Son  of  man,  the 
Son  of  mankind,  the  genuine  offspring  of  the 
race.  Although  He  was  born  in  Judsea,  yet  He 
is  not  a  Jew ;  born  in  Asia,  He  is  not  an  Orien- 
tal ;  much  less  is  He  a  Greek,  still  less  a  Roman. 


174  Studies  in  the  Four  Gospels 

He  is  like  the  first  Adam,  but  He  is  more  than 
he,  for  He  is  also  the  Son  of  God.  Higher  than 
the  highest,  His  infinite  pity  flows  out  to  the 
lowliest,  the  most  abandoned.  He  is  no  poet, 
yet  a  world  of  poesy  slumbers  in  His  matchless 
parables ;  no  philosopher,  yet  wisdom  discloses 
her  divinest  oracles  by  His  lips  ;  no  conqueror, 
yet  He  wins  the  most  stupendous  victories  the 
world  has  ever  seen.  It  is  not  too  much  to 
say  that  as  the  fullness  of  the  Godhead  dwelt  in 
Him  bodily,  so  in  Him  dwelt  the  fullness  of 
humanity  bodily. 

3.  Luke  presents  this  divine  man  to  the 
world  as  the  mighty  Redeemer.  He  possesses 
all  the  qualifications  for  such  an  office,  and  He 
perfectly  fulfills  its  functions.  For  (1)  He  is 
^'  near  of  kin  "  to  the  w^hole  race  of  man.  Since 
He  is  the  son  of  David  and  the  son  of  Abraham, 
He  is  closely  related  to  the  one  great  branch  of 
the  human  family,  Israel.  And  since  He  is  the 
son  of  Adam,  a  genuine  member  of  the  family 
of  man,  He  is  the  kinsman  of  the  other  great 
branch,  the  gentile.  The  tuneful  words  of  the 
angel  to  the  shepherds  are  the  very  truth  of  God  : 
"Fear  not  r  for,  behold,  I  bring  you  good  tidings 
of  great  joy,  which  shall  be  to  all  people.  Foi" 
unto  you  is  born  this  day  in  the  city  of  David  a 
Saviour,  which  is  Christ  the  Lord"  (ii.  10,  11). 
(2)  He  has  proved  and  approved    His  kinship 


Gospel  According  to  Luke  175 

throughout  His  entire  earthly  life  and  ministry. 
Every  record,  incident,  action,  miracle,  and  par- 
able of  the  Lord  Jesus  in  this  Gospel  illustrates 
and  exalts  the  universality  of  His  compassions, 
and  "  the  wideness  of  His  mercy."  The  Jew  of 
pure  extraction  and  the  mongrel  Samaritan,  the 
Pharisee  and  publican,  the  respectable  and  the 
disreputable,  the  sinner  and  the  self-righteous, 
are  alike  welcome  to  His  presence.  The  door  of 
redemption  is  opened  wide,  wide  as  the  race. 
The  Sun  of  Righteousness  pours  His  healing 
beams  on  all ;  on  the  lowliest  as  on  the  loftiest, 
on  gentile  as  on  Jew,  on  the  ragged  prodigal  as 
on  his  respectable  brother.  Luke\s  is  the  Gospel 
of  grace,  free  and  full,  and  suited  to  all  mankind. 
(3)  He  is  abundantly  able  to  redeem,  for  He  is 
the  Son  of  God  Himself.  The  angel  announced 
to  His  virgin  mother  that  her  Son  was  to  be 
none  other  than  the  Son  of  God  (i.  35).  He  who 
refuses  the  redemption  now  offered  commits  the 
gravest  and  greatest  of  crimes. 


THE 

GOSPEL  ACCORDING  TO  JOHN 


12 


THE  GOSPEL  ACCORDING  TO  JOHN 

AVe  now  enter  upon  tlie  study  of  one  of  the 
most  profound  and  difficult  books  of  Scripture, 
the  Gospel  according  to  John.  It  is  profound 
because  of  the  nature  of  its  structure  and  ])lau, 
and  because  of  its  exceptional  presentation  of  the 
great  subject  of  all  Scripture,  the  Lord  Jesus 
Christ.  It  is  difficult,  because  of  its  tenninology, 
because  it  is  metaphysical  and  philosophical  alike 
in  its  portraiture  of  the  Son  of  God,  of  man,  of 
faith  and  unbelief,  of  the  divine  life,  of  the 
world,  and  heaven.  Not  the  least  difficult  fea- 
ture in  it  is  its  remarkable  clearness  and  simpli- 
city, a  simplicity  and  clearness  which  lie  so  ob- 
viously on  the  surface  of  the  Gospel  as  to  delude 
the  casual  reader  Avith  the  notion  that  there  are 
no  depths  in  it.  He,  however,  who  Avill  patiently 
and  jsersistently  read  into  it  will  discover  that 
this  feature  is  only  apparent ;  the  calmness  and 
clearness  arise  not  from  the  style  so  much  as 
from  the  transparent  thoughts  of  the  writer. 
Beneath  the  surface,  for  those  who  have  eyes  to 
see,  there  are  ever  glancing  out  revelations  and 
unfoldings  of  the  person  of  Christ,  of  His  inner 

179 


180  Studies  in  the  Four  Gospels 

and  mysterious  being,  of  the  life  He  lived,  and 
of  the  doctrine  He  taught,  which  no  other  por- 
tion of  the  Bible  discloses  to  us.  On  this  ac- 
count the  book  has  been  described  thus  :  "  The 
Fourth  Gospel  is  the  heart  of  Christ '' ;  it  is  the 
"spiritual  Gospel";  and  John  is  called  '^the 
mystic  of  the  four  evangelists." 

It  may  not  be  inappropriate  to  direct  attention 
to  the  apostle's  eminent  fitness  for  the  great  task 
assigned  him.  Reference  is  had  exclusively  to 
his  natural  gifts,  and  to  the  opportunities  he  had 
of  acquaintance  with  the  events  he  narrates,  not 
at  all  to  his  inspiration. 

1.  He  was  admitted  to  a  peculiar  intimacy 
with  the  Saviour.  He  was  one  of  the  chosen 
three  who  constituted  the  inner  circle  of  the 
apostolic  company.  With  his  brother  James  and 
Peter,  John  was  admitted  to  the  death  chamber 
in  Jairus'  house,  from  Avhich  all  others  Avere  ex- 
cluded save  the  father  and  mother  of  the  child. 
With  the  two  just,  named,  he  Avitnessed  the 
Lord's  transfiguration,  and  he  beheld  the  aAvful 
agony  of  Gethsemane.  He  followed  the  Lord  to 
judgment  and  to  death,  and  from  His  dying  lips 
received  the  charge  of  His  mother.  He  Avas  the 
^*  bosom  disciple,"  and  "the  disciple  whom  Jesus 
loA^ed."  Of  the  three  favored  ones  John's  in- 
timac\  Avith  the  Lord  Avas  the  closest.  The  dis- 
tinguished   privileges  he  enjoyed   fitted   him  in 


Gospel  According  to  John  181 

some  measure  for  the  august  work  committed  to 
his  hand, — viz.,  the  recording  of  the  ways  and 
words  of  the  Son  of  God. 

2.  His  intellectual,  or  rather  his  spiritual, 
qualifications  for  the  task  were  of  the  highest 
order.  The  ideal  commonly  formed  of  John  is 
that  he  was  tender,  weak,  almost  effeminate  in 
his  mental  and  spiritual  constitution.  Artists, 
plainly,  have  had  such  conception  of  him.  But 
the  impression  is  not  borne  out  by  Scripture. 
The  two  instances  recorded  of  him  and  his 
brother,  of  the  exhibition  of  a  fiery  zeal  and  un- 
sanctified  ambition,  if  that  passion  ever  can  be 
sanctified — the  one  his  stern  judgment  on  the  in- 
hospitable Samaritans,  wdiom  he  would  have 
burnt  with  the  fire  of  heaven ;  the  other  his 
request  for  a  princely  preeminence  in  the  king- 
dom of  Christ — do  not  present  the  idea  of  feeble- 
ness and  puerility  in  his  character.  The  surname 
of  ^'  Boanerges,''  "  sons  of  thunder,"  bestowed 
on  him  and  his  brother  by  one  w^ho  knew  men's 
inmost  hearts,  cannot  be  associated  with  the  idea 
of  softness  and  effeminacy  if  there  be  any  corre- 
spondence between  their  character  and  that  name. 
John  was  as  masculine  in  intellect  as  he  was 
affectionate  in  heart. 

So  little  is  told  us  of  his  life  and  relationships, 
of  the  influences  that  contributed  to  make  him 
what  he  was,  that  the  conception  of  him  must 


182  Studies  in  the  Four  Gospels 

needs  be  very  imperfect.  Notwithstanding,  it  may 
be  safely  said  that  John's  mental  characteristic  is 
his  intensity ;  intensity  of  thought,  of  feeling, 
and  of  word.  It  springs  from  the  constitution 
of  his  being.  He  is  named  the  "apostle  of 
love.''  Love  is  his  chief  theme — the  profound, 
unchanging  love  of  God.  His  own  nature,  as 
born  of  the  Spirit  of  God,  is  permeated  and 
dominated  by  love.  In  John  it  is  by  no  means  a 
soft  and  yielding  sentiment,  but  a  passion  that 
seizes  its  object  with  all  its  might  and  holds  it 
fast ;  a  love  that  abruptly  repels  whatever  tends 
to  disgrace  the  beloved  one,  or  to  wrest  Him 
from  its  grasp.  It  is  this  passionate  and  controll- 
ing love  which  fills  and  thrills  John's  writings, 
which  glows  on  every  page  of  them. 

His  insight  into  truth,  divine,  eternal  truth,  is 
piercing.  He  does  not  reach  conclusions  by 
trains  of  reasoning  ;  no  labored  processes  are  en- 
countered in  him ;  he  sees}  In  a  preeminent 
degree  he  possesses  the  intuitions  of  genius.  He 
discerns  truth  by  direct  cognition,  by  an  act  of 
immediate  knowledge.  He  does  not  arrive  at  his 
goal  by  constructive  proof ;  his  penetrative  insight 
does  not  require  this,  nor  even  allow  it.  His 
mental  vision  pierces  to  the  very  heart  of  his 
subject  and  floods  it  with  light.  Unlike  the  vast 
majority  of  mortals,  who  must  work  their  way 

^  Wescott. 


Gospel  According  to  John  183 

gradually  and  often  painfully  toward  their  object, 
John  seems  to  be  poised  over  it,  to  view  it  from 
above,  and  to  see  it  all,  and  all  at  once.  In  this 
Gospel,  as  certainly  as  in  his  Epistles  and  the 
Apocalypse,  Jolin  is  the  seer.  By  rarest  natural 
gifts,  by  the  abundant  grace  communicated  to 
him,  above  all,  by  the  inspiration  of  the  Holy 
Ghost,  John  was  singularly  fitted  for  the  supreme 
task  assigned  him.  His  writings  are  in  some 
aspects  of  them  the  most  profound  and  difficult 
of  all  Scripture  ;  and  to  understand  and  interpret 
them  require  the  like  grace  and  gift  of  the  Spirit. 

I.  Some  characteristic  features  of  the  Fourth 
Gospel. 

1.  It  contains  no  parables.  In  x.  6  we  read, 
"  this  {napoifiia)  parable  spake  Jesus  unto 
them'';  but  it  is  not  the  "parable"  {jzapapoXri) 
so  often  found  in  the  other  gospels.  That  term 
John  never  uses.  The  word  here  has  a  wider 
significance,  and  includes  every  kind  of  figurative 
and  proverbial  teaching.  It  is  equivalent  to  our 
allegory.  The  "good  shepherd '' and  the  "  true 
vine''  are  allegories.  (See  also  John  xvi.  25, 
29.)  The  absence  of  the  parable  in  John  is  in 
harmony  with  the  design  of  the  writer.  The 
book  is  the  revelation  of  the  person  of  Christ. 
In  it  the  Spirit  challenges  for  Him  as  the  eternal 
Son  of  God  the  faith  and  adoration  of  all.     Ac- 


184  Studies  in  the  Four  Gospels 

cordlngly,  Jesus  does  not  here  open  His  mouth 
in  parables,  but  rather  utters  what  has  been  kept 
secret  from  the  foundation  of  the  world.  The 
Fourth  Gospel  may  not  inappropriately  be  called 
an  apocalypse  :  for  it  unveils  the  glories  of  the 
Logos,  the  eternal  Word. 

2.  Reflective  commentary  is  intermingled  with 
the  narrative  in  John.  The  synoptics  are  largely 
historical.  While  John  is  likewise  historical,  he, 
unlike  the  others,  interweaves  much  of  personal 
reflection  into  the  account.  He  often  pauses  to 
.think  over  what  he  has  written,  to  explain  some 
reference,  or  to  press  home  some  vital  truth. 
.  3.  The  Fourth  Gospel  combines  the  characteris- 
tic features  of  Matthew,  Mark,  and  Luke.  In  it 
,the  distinctive  glories  of  the  others  are  seen  to 
'minQ:le  and  unite  in  the  most  instructive  manner. 
In  John  the  Messianic  character  is  unequivocally 
ascribed  to  the  Saviour.  Here  Nathanael  says  to 
Jesus,  "  Rabbi,  thou  art  the  Son  of  God ;  thou 
art  the  King  of  Israel"  (i.  49).  It  was  to  the 
Avoman  at  the  well  of  Sychar  that  He  declared 
Himself  to  be  the  long-expected  Messiah,  ^' I 
,that  speak  to  thee  am  he'^  (iv.  26).  Wliat  He 
^vithheld  from  the  sensuous  Galil^eans  and  the 
carping  scribes  He  plainly  tells  this  lost  Samari- 
.tan.  It  is  the  joyful  announcement  of  Philip  to 
the  guileless  Nathanael,  "We  have  found  him,  of 
whom  Moses  in  the  law^,  and  the  prophets,  did 


Gospel  According  to  John  185 

write''  (i.  45).  To  Pilate,  Jesus  testified  that 
He  was  a  king ;  that  His  kingdom  neither  origi- 
nated out  of  this  workl,  nor  drew  its  power  from 
thence  (xviii.  36,  37).  This  is  a  part  of  the 
^'  good  confession  witnessed  before  Pontius 
Pilate"  to  which  Paul  refers  (1  Tim.  vi.  13). 

Here  likewise  Christ  is  represented  as  the  sent 
of  God,  the  minister  of  Jehovah  and  of  needy 
man,  as  chapter  vi.  and  like  portions  attest.  In- 
deed, in  no  other  gospel  is  the  divine  mission  and 
commission  of  the  Lord  Jesus  so  much  insisted 
on.  He  points  to  His  heavenly  credentials  when 
any  question  as  to  His  authority  is  started.  Ever- 
more does  He  refer  to  His  appointment  by  the 
Father,  when  He  would  justify  His  ways  before 
men  or  silence  their  senseless  criticisms.  In  the 
brief  compass  of  a  few  verses  six  timeS  does  He 
use  the  word  "  sent,"  or  a  like  term,  to  substan- 
tiate the  validity  of  His  work  and  of  His  author- 
ity (v.  23,  24,  30,  36,  37,  38).  ^  All  through 
this  Gospel  He  is  found  turning  back  to  His 
commission  from  the  Father.  For  all  He  does 
and  says  He  has  a  divine  warrant.  He  is  the 
servant  of  God. 

In  none  of  the  other  gospels  is  Christ's  human- 
ity more  distinctly  recognized.  Here  we  fre- 
quently find  His  self-chosen  title,  "Son  of  man"; 
His  tender  solicitude  for  His  mother  (xix.  26, 
27) ;  His  soul  agitation  (xii.  27) ;  His  flesh  and 


186  Studies  in  the  Four   Gospels 

blood  (vi.  54-56);  His  incaruation  (i.  14);  His 
weariness  (iv.  6);  His  hunger  and  thirst  (iv.  7, 
31 ;  xix.  28).  All  the  faculties,  functions,  and 
sinless  infirmities  of  our  nature  are  attributed  to 
Him  here  as  in  the  other  narratives.  The  human 
limitations  which  are  seen  attaching  to  the  Son 
of  man  in  Mark  and  Luke  are  equally  conspicu- 
ous in  John. 

And  yet  the  view  presented  to  us  of  the  Lord 
Jesus  Christ  in  the  Fourth  Gospel  differs  largely 
from  the  syjioptic  portrait  of  Him.  It  is  the 
same  Lord  we  are  reading  of  in  all  four.  But 
His  moral  and  essential  glory  shines  in  John 
with  a  radiance  all  its  own.  John  reveals  Him 
preeminently  as  the  Son  of  God. 

The  Fourth  Gospel  presupposes  the  other  three. 
John  seems  to  assume  that  the  contents  of  Mat- 
thew, Mark,  and  Luke  are  known  to  his  readers. 
The  historian  Eusebius  says  it  was  current 
among  the  eHrly  Christians  that  the  evangelist 
was  acquainted  with  them.  If  so,  we  may  be- 
lieve that  he  wrote  under  the  guidance  of  the 
Spirit  in  such  fashion  as  to  complete  the  picture 
of  the  Lord's  ministry.  But  it  would  be  wide 
of  the  mark  to  conceive  of  this  Gospel  as  a  sup- 
plement of  the  synoptists.  Its  structure  is  so 
perfect,  and  its  plan  and  aim  are  so  independent, 
as  to  preclude  that  notion.  An  appendix,  the 
Fourth  Gospel  certainly  is  not. 


Gospel  According  to  John  187 

Nor  is  it  polemical.  Assuming  that  it  was 
written  near  the  close  of  the  first  century  (a.  d. 
80-90),  we  can  readily  perceive  with  what  force 
its  revelations  as  to  the  person  of  Christ  would 
contradict  certain  false  views  then  industriously 
circulated.  Error  early  began  to  penetrate  the 
churches,  as  we  learn  from  some  of  PauFs  epis- 
tles. Even  gnosticism,  that  baneful  scourge  of 
the  primitive  times,  was  not  unknown  to  that 
apostle,  at  least  in  its  incipient  stages,  as  the 
Epistle  to  the  Colossians  clearly  attests.  But 
when  John  wrote,  this  heresy  was  beginning  to 
assume  vast  proportions.  Cerinthus,  one  of  its 
chief  propagators,  repaired  to  Ephesus  while 
John  was  living  there  (so  Irenseus  informs  us), 
and  no  doubt  disseminated  his  false  teaching. 
Now  while  the  whole  doctrine  of  John  runs 
counter  to  the  pernicious  heresies  then  invading 
many  of  the  Christian  communities,  nevertheless 
His  purpose  is  neither  controversial  nor  supple- 
mental. The  Fourth  Gospel  is  an  inspired  pres- 
entation of  the  person  and  the  work  of  the  Son 
of  God,  that  believing  on  Him  we  may  be  saved 
(xx.  31).  In  two  other  verses  the  heart  of  this 
Gospel  is  laid  bare, — viz.,  in  i :  14,  the  Incarna- 
tion, and  in  iii  :  16,  the  love  of  God  for  man. 

II.  Analysis  of  the  Gospel. 

The  book  may  be  divided  into  three  sections : 


188  Studies  in  the  Four   Gospels 

Section  First :  The  Prologue :  the  Essential 
Glory  of  the  Son  of  God,  chapter  i.  1-18 — the 
link  with  the  eternity  past. 

1.  The  Word  in  His  absolute,  eternal  Being, 
verses  1,  2. 

2.  The  AYord  in  His  relation  with  Creation, 
verses  3-5. 

3.  The  reception  of  the  Word  by  men,  verses 
6-13. 

4.  Tlie  Incarnation  of  the  Word,  and  His 
Revelation  of  the  Father,  verses  14-18. 

Section  Second :  Historical  Manifestation  of  the 
Word,  chapters  i.  19-xix. — the  link  with  time. 

A.  Revelation  of  the  Son  of  God  to  man, 
chapters  i.  19-xii. 

1.  Testimony  of  John  to  Jewish  Deputation, 
chapter  i.  19-34. 

2.  Testimony  of  First  Disciples,  i.  35-51. 

3.  Testimony  of  Jesus,  chapters  ii.-iv. 

(a)  The  first  Sign  :   Galilee,  chapter  ii.  1- 

11— the  Lord. 

(b)  First  Cleansing  of  the  Temple  :   Jeru- 

salem, ii.  12-25 — the  Judge. 

(c)  Discourse  on  the  New  Birth,  chapter  iii. 

1-22— the  Prophet. 

(d)  Testimony  of  John  to  his  disciples,  iii. 

23-36.     . 


Gospel  According  to  John  189 

(e)  Testimony  of  Jcsiis  to  the  Samaritans, 
chapter  iv. 
4.     The  Son  of  God  as  the  Light,  Life,  and 
Truth,  chapter  v.-xii. 

(1)  He  is  the  Source  of  Life,  chapter  v. 

(a)  Sign  at  Pool  of  Bethesda,  v.  1-15. 

(b)  Discourse  on  the  Meaning  of  the  Sign, 
V.  16-47. 

(c)  Four  Witnesses  here   introduced — viz., 

John,  verse  33;  Works,  verse  36; 
The  Father,  verse  37;  the  Scrip- 
tures, verse  39. 

(2)  He  is  the  Support  of  Life,  cliapters  vi., 
vii. 

(a)  Sign  of  the  Five  Thousand  fed,  chapter 

vi.  1-23. 

(b)  Discourse  on  the  Bread  of  Life,  vi.  24- 

59. 

(c)  Issue  of  the  Discourse,  vi.  60-71. 

(d)  Various  opinions  of  Him,  chapter  vii.  1- 

36. 

(e)  The  Water  of  Life,  vii.  37-39. 

(f )  Issue  of  the  Discourse,  vii.  40-53. 

(3)  He  is  the  Jndge,  the  Truth  and  the  Light, 
chapters  viii.,  ix. 

(a)  The  Judge,  chapter  viii.  1-11. 

(b)  The  Light  of  the  World,  viii.  12-30. 

(c)  The  Truth,  viii.  31-58. 

(d)  Issue  of  the  Discourse,  viii.  59. 


190  Studies  in  the  Four  Gospels 

(e)  Sign  in  proof  that  He  is  the  Light  and 

Truth,  chapter  ix.  1-33. 

(f)  The   Issue   of  the   Sign  and  its  Testi- 

mony, ix.  34-41. 

(4)  He  is  the  'Shepherd  of  the  Flock  of  God, 

chapter  x. 

(a)  The  True  Shepherd,  x.  1-13. 

(b)  The  Good  Shepherd,  x.  14-18. 

(c)  Issue  of  the  Discourse,  x.  19-24. 

(d)  The  Great  Shepherd,  x.  25-38. 

(e)  Issue  of  the  Discourse,  x.  39-42. 

(5)  He  is  the  Resurrection  and  the  Life,  chap- 
ter xi. 

(a)  Sign  of  Lazarus'  Raising  from  the  Dead, 

chapter  xi.  1-44. 

(b)  Issue  of  the  Sign,  xi.  45-57. 

(6)  His  Public  Testimony  Closed,  chapter  xii. 

(a)  His  Anointing,  xii.  1-8. 

(b)  Judgment  of  Men  about  Him,  xii.  9-19. 

(c)  Judgment  of  Jesus,  xii.  20-36. 

(d)  Judgment  of  the  Evangelist,  xii.  37-43. 

(e)  Judgment  of  the  Word  of  God,  xii.  44-50. 

B.  Revelation  of  the  Son  of  God  to  Be- 
lievers, chapters  xiii.-xvii. 

1 .  The  Son  of  God  is  Believers'  Lord,  chap- 
ter xiii. 

(1)  He  is  their  Example  in  self-sacrificing 
Service,  xiii.  1-17. 


Gospel  According  to  John  191 

(2)  He  excludes  the  Faithless  Disciple,  xiii. 
18-35. 

(3)  He    forewarns    the    Imperiled     Disciple, 
xiii.  36-38. 

2.  The  Son  of  God  is  Believers'  Surety-Re- 
deemer, chapter  xiv. 

(1)  He  is  the  AVay  to  God  and  Glory,  xiv. 
1-7. 

(2)  He  is   their   Mediator   with   the    Father, 
xiv.  8-15. 

(a)  Reveals  the  Father,  verses  8-11. 

(b)  Promises  them  greater  Works,  verse  12. 

(c)  Bids   them    use   His   name   in   Prayer, 

verses  13-15. 

(3)  He  gives  them  the  greatest  Gift,  xiv.  1 6-31. 

(a)  Another  Comforter,  One  like  Himself, 

One  instead  of  Himself,  to  be  in 
them,  to  abide  with  them,  verses  16- 
25. 

(b)  One  to  teach  them,  confirm  them,  verses 

26-31. 

3.  The  Son  of  God  is  Believers'  Life,  chap- 
ters XV.,  xvi. 

(1)  He  is  the  Source  and  Supply  of  their  Life, 
chapter  xv.  1-10. 

(2)  He  is  the  Source  and  Support  of  their  Joy 
and  Love,  xv.  11-17. 

(3)  He  is  their  Support  in  their  Conflict  with 
the  AVorld,  xv.  18-xvi.  24. 


192  Studies  in  the  Four   Gospels 

(4)  He  will  be  their  Supreme  Bliss  at  His 
Coming,  xvi.  25-33. 

4.  The  Son  of  God  is  Believers'  Intercessor, 
chapter  xvii. 

(1)  He  prays  for  Himself,  xvii.  1-5. 

(2)  He  prays  for  His  disciples,  verses  6-19. 

(3)  He  prays  for  Church  Universal,  vs.  20-26. 

C.  The  Revelation  of  the  Son  of  God  in  His 
Death  as  Sin  Bearer,  chapters  xviii.,  xix. 

1.  The  Son  of  God  before  Human  Tribunals, 
chapters  xviii.— xix.  16. 

(1)  His  Majestic  Bearing  in  the  Garden,  xviii. 
1-11. 

(2)  His  Calm  Dignity  before  the  Sanhedrin, 
xviii.  12-27, 

(3)  His  Divine  Demeanor  before  the  Roman 
Bar,  xviii.  28-xix.  16. 

2.  The  Crucifixion,  chapter  xix.  17-37. 
His  Words  on  the  Cross. 

Filial  Love  :    "  Behold  thy  son  :    Behold 

thy  mother." 
Scripture  Fulfilled  :  "  I  thirst." 
Shout  of  the  Victor  :  ''  It  is  finished." 
His  Death  Voluntary  :  "He  delivered  up 

His  spirit." 

3.  The  Burial,  chapter  xix.  38-42. 

Section  Third :   Manifestation  of  the  Son  of 


Gospel  According  to  Jolui  193 

God  in  Resurrection,  Power,  and  Glory,  chapters 
XX.,  xxi. 

1.  The  Son  of  God  as  Conqueror  of  Death, 
chapter  xx. 

(1)  The  Empty  Tomb,  xx.  1-10. 

(2)  His  Manifestation  to  Mary  Magdalene,  xx. 
11-18. 

(3)  His  Manifestation  to  the  Disciples  (Thomas 
absent),  xx.  19-25. 

(4)  His  Manifestation  to  the  Disciples  (Thomas 
present),  xx.  26-31. 

2.  The  Son  of  God  as  the  Lord  of  Glory, 
cha])ter  xxi.  This  chapter  is  the  epilogue  of 
the  Gospel,  and  answers  to  the  prologue  of  chap- 
ter i.  1-18.     It  is  the  link  with  eternity  future. 

(1)  The  Miraculous  Draught  of  Fishes  (xxi. 
1-14).  It  is  a  reproduction  of  the  like  miracle 
when  some  of  these  seven  men  were  first  called 
(Luke  V.  5-11).  They  had  virtually  renounced 
their  mission  and  gone  back  to  their  old  occupa- 
tion. The  risen  Lord  now  reinstates  them,  re- 
commissions  Peter,  and  predicts  his  martyrdom 
(xxi.  15-19). 

(2)  The  significant  hypothetical  saying  (xxi. 

20-25). 

Such  is  an  imperfect  analysis  of  this  marvelous 
Scripture.  Some  very  uotable  things  are  apparent 
in  it,  only  two  of  which  may  be  here  set  down. 

1.  The  Fourth  Gospel  is  perfect  in  structure 


194  Studies  in  the  Four   Gospels 

and  plan.  Every  incident  recorded,  every  sign 
wrought,  every  discourse  reported,  and  every  re- 
flection of  the  writer  bear  directly  on  the  august 
theme — Jesus  is  the  Christ,  the  Son  of  God. 
There  is  not  a  superfluous  or  irrelevant  sentence 
in  the  book.  AVhere  in  all  the  range  of  human 
literature  can  there  be  picked  out  another  writing 
of  the  same  length  that  for  unity,  lucidity,  depth, 
height,  and  power,  can  for  a  moment  be  compared 
with  this  Gospel  ? 

2.  The  prologue  (i.  1-18)  is  the  key  and  core 
of  the  Gospel  of  John.  Not  only  does  the  in- 
spired writer  start  with  this  stupendous  revela- 
tion of  the  Son  of  God,  but  he  never  loses  sight 
of  it  to  the  very  end.  He  develops  it,  unfolds  it, 
and  applies  it  throughout  the  entire  book.  This 
appears  in  the  names  he  gives  to  Christ,  in  the 
world's  hostility  to  Him,  in  the  development  of 
belief  and  disbelief,  in  the  revelation  of  Jesus  to 
men  and  to  His  disciples,  and  in  the  majestic 
scenes  succeeding  the  resurrection.  Wonderful 
are  Matthew,  Mark,  and  Luke,  but  John  exceeds. 

III.  The  Design  of  John.  On  oj>ening  the 
Fourth  Gospel  we  instinctiv^ely  feel  that  we  are  on 
very  high  ground  indeed.  Here  the  Lord  Jesus 
is  revealed  as  the  eternal  Word,  the  only  begotten 
of  the  Father,  full  of  grace  and  truth.  We  are 
confronted  with  the  transcendent  fact  that  Jesus 


Gospel  According  io  John  195 

IS  none  other  than  the  Jehovah  of  the  Old  Testa- 
ment, God  manifest  in  the  flesh.  John,  accord- 
ingly, is  the  Gospel  of  the  divine  Sonship  of  the 
Saviour.  Luke  and  John  may  be  regarded  as 
somewhat  contrast! ve,  although  they  treat  of  the 
one  glorious  person.  Certainly  the  Redeemer  of 
Luke  is  the  eternal  Word  of  John.  The  charac- 
teristic difference  is  this  :  Luke  gives  prominence 
to  the  humanity  of  Jesus,  to  His  compassions, 
His  pity,  His  tenderness,  and  sympathies  ;  John, 
to  His  personal  dignity  and  glory  as  the  Son  of 
God.  In  Luke,  He  is  seen  going  down  to  man's 
circumstances  and  needs ;  in  John,  as  draicing 
men  ujj  to  Himself  (xii.  32).  In  Luke,  He  is 
the  Friend  and  Brother  of  men,  the  one  who  can 
be  touched  with  a  feeling  of  our  infirmities,  the 
one  who  comes  to  men  where  they  are,  and  as 
they  are  offers  to  redeem  them.  In  Matthew,  He 
is  Messiah  the  King ;  and  in  Mark,  the  Burden- 
bearer.  In  John,  He  is  all  this,  and  besides  in 
every  act  He  performs,  in  every  word  He  speaks, 
in  every  title  He  takes,  and  in  every  blessing  Pie 
brings,  He  is  the  Son  of  God,  Himself  God. 

In  chapter  xx.  30,  31,  the  evangelist  definitely 
states  the  design  on  account  of  which  the  Gospel 
has  been  written  :  "  And  many  other  signs  truly 
did  Jesus  in  the  presence  of  his  disciples,  which 
are  not  written  in  this  book :  but  these  are 
written  that  ye  might  believe  that  Jesus  is  the 


196  Studies  in  the  Four  Gospels 

Christ,  the  Son  of  God ;  and  that,  believing,  ye 
might  have  life  through  his  name/'  John's 
narrative  contains  only  part  of  Jesus'  ^' signs." 
His  record  is  representative,  not  exhaustive.  He 
writes  a  gospel,  not  a  life.  But  these  marvelous 
specimens  he  has  given  us  have  but  one  aim,  and 
one  alone  :  that  we  may  believe  that  Jesus  is  the 
Christ,  the  Son  of  God,  and  this  to  the  end  we 
may  have  eternal  life.  This  is  his  subject  and 
his  purpose.  In  the  briefest  possible  compass, 
let  us  endeavor  to  possess  ourselves  of  the  proofs 
which  establish  this  majestic  proposition  "  These 
are  written  that  ye  might  believe  that 
Jesus  is  the  Christ,  the  son  of  God  :  and 

THAT,  believing,  YE  MIGHT  HAVE  LIFE 
THROUGH    HIS   NAME." 

1.  Four  Witnesses,  summoned  by  Cin'ist  Him- 
self, attest  it  (chapter  v.  31-40).  The  Jews  ac- 
cused Him  of  making  Himself  God's  equal  in 
that  He  called  God  ^Hiis  own  Father"  (v.  18, 
K.  v.).  In  reply  Jesus  declares  that  He  is  the 
judge  of  the  world  (v.  22,  23) ;  the  quickener  of 
t\iQ  spiritually  dead  (v.  25)  and  of  the  physically 
dead  (v.  28,  29).  Then  He  introduces  His  wit- 
nesses :  First,  John  the  Baptist  (v.  33),  "  Ye  sent 
unto  John,  and  he  bare  witness  unto  the  truth." 
The  reference  is  to  the  memorable  scene  at  the 
Jordan,  the  baptism,  and  the  visible  descent  of 
the  Spirit  upon  the  Son  of  man,  concerning  which 


Gospel  According  to  John  197 

John  said  :  "  And  I  saw,  and  bare  record  that 
this  is  the  Son  of  God''  (i.  34).  Second,  the 
greater  witness — viz.,  His  works  (v.  36,  R.V.). 
^'  Tlie  very  works  that  I  do  bear  witness  of  me, 
that  the  Father  hath  sent  me.''  They  are  the 
deeds  wliich  express  the  nature  and  compass  of 
His  will,  the  mighty  powers  He  possessed,  and 
they  indicate  the  superhuman  qualities  of  His 
person.  Third,  "  the  Father  himself,  which  hath 
sent  me,  hath  borne  witness  of  me ''  (v.  37).  In 
a  manner,  to  an  extent,  and  in  conscious  reality, 
such  as  no  mere  creature  can  understand  or  ex- 
perience, the  Father's  testimony  was  given  His 
well-beloved  Son.  Fourth,  the  Scriptures : 
^'  Search  the  scriptures ;  for  in  them  ye  think  ye 
have  eternal  life  :  and  they  are  they  which  testify 
of  me "  (v.  39).  The  reference  is  to  the  Old 
Testament  Scriptures,  and  our  Lord  declares  that 
in  their  totality  they  attest  His  claims  and  His 
mission.  Accordingly,  He  must  be  the  Messiah, 
the  Son  of  God,  for  His  advent  is  the  burden  of 
their  testimony. 

2.  The  names  and  titles  given  our  Lord  in 
John  are  descriptive  of  His  person  as  the  Son  of 
God,  and  are  proofs  of  His  Messianic  mission. 

(1)  The  Word  (i.  1)  :  "  In  the  beginning  was  the 
Word,  and  the  Word  Avas  with  God,  and  the 
Word  was  God."  This  great  name  appears  to  be 
derived  from  the  Old   Testament  phrase,  "The 


198  Studies  in  the  Four  Gospels 

Word  of  the  Lord''  (Ps.  xxxiii.  6;  cvii.  20; 
cxlvii.  15,  18;  1  Sam.  iii.  1-4)  .^  That  it  desig- 
nates the  Lord  Jesus  Christ  there  can  be  no  doubt. 
Three  thino^s  are  here  asserted  of  Him  :  His  eter- 
nity ;  His  eternal  separate  existence ;  His  deity. 
There  is  impKed  in  it  likewise  the  fact  that  He  is 
the  supreme  revelator  of  God.  He  reveals  God  to 
men,  and  men  to  themselves.  Thus  we  are  told, 
"  No  man  hath  seen  God  at  any  time ;  the  only 
begotten  Son,  which  is  in  the  bosom  of  the 
Father,  he  hath  declared  him"  (i.  18).  The 
word  that  John  wrote  for  our  English  "  declare '' 
{kqrjyrjaaro)  (i.  18)  is  the  source  of  the  word 
"exegesis,"  and  we  might  venture  to  read,  "He 
hath  interpreted  Him,"  has  made  Him  known. 

^  In  these  and  similar  passages  divine  attributes  are  predi- 
cated of  the  Word  of  the  Lord,  e.  g.,  authority  (Gen.  xv.  4) ; 
creative  energy,  (Ps.  xxxiii.  6) ;  healing,  (Ps.  cvii.  20)  ;  agent  of 
God^swUl,  (Isa.  Iv.  10,  11).  Jewisli  teachers  early  recognized 
the  power  which  Scripture  thus  ascribes  to  God's  Word,  and 
accordingly  they  named  it  Memra-Jehovah,  the  Word  of  Jeho- 
vah. Thus,  Gen.  iii.  8,  9,  was  paraphrased  by  them,  "they 
heard  the  voice  of  the  Word  of  the  Lord  God."  Such  views 
of  the  Old  Testament  were  no  doubt  common  in  John's  time, 
and  he  was  familiar  with  them.  But  he  attaches  a  deeper 
and  a  fuller  meaning  to  the  great  term  Logos.  That  he  did  not 
employ  it  in  the  sense  of  the  Alexandrian  school  appears 
more  than  probable.  That  he  did  not  derive  it  from  Plato 
is  certain.  The  Spirit  of  God  does  not  resort  to  heathen 
sources  for  His  material.  In  the  Old  Testament  "  word  of 
the  Lord  "  Christ  was  foreshadowed.  He  is  revealed  in  John's 
doctrine  of  the  Logos  (see  Cremer,  sub  voce). 


Gospel  According  to  John  199 

Christ  is  the  supreme  expositor  of  the  invisible 
God. 

(2)  The  Life  (i.  4):  "In  him  was  life"  (op. 
xiv.  6).  He  is  the  author  and  maintainer  of  all 
life,  particularly  of  spiritual  and  eternal  life. 
He  imparts  it  equally  with  the  Father  (v.  21): 
'^  Even  so  the  Son  quickeneth  whom  he  will." 
John  ascribes  to  Him  the  work  of  creation  (i.  3), 
as  does  Paul  also  (Col.  i.  16,  17). 

(3)  The  Light  (i.  9) :  "  There  was  the  true  light, 
even  the  light  which  lighteth  every  man,  coming 
into  the  world  "  (R.  V.).  He  is  the  great  illu- 
minator of  men.  He  always  has  been  and 
always  will  be.  Light  is  sometimes  used  in 
Scripture  for  salvation,  sometimes  for  holiness, 
often  for  divine  and  saving  knowledge.  Of  all 
this  and  much  more  Christ  is  the  fountain. 

(4)  Only  Begotten  (i.  14,  18,  etc.) :  "  The  only 
begotten  Son."  Wherever  this  term  occurs,  and 
it  is  found  nine  times  in  the  New  Testament,  it 
invariably  expresses  the  idea  of  a  single  person  ; 
but  there  is  but  one  in  the  class  designated  by 
"  only  begotten,"  whether  it  be  a  human  family, 
or  the  ineffable  relationship  of  the  Son  with  the 
Father.  "  Only  begotten "  stands  absolutely 
alone  in  His  place.  There  is  no  other  person  in 
all  the  universe  who  sustains  the  like  relation 
with  God  as  the  only  begotten  Son. 

(5)  The  Lamb  of  God  (i.  29):  "Behold  the 


200  Studies  in  the  Four   Gospels 

Lamb  of  God,  which  taketh  away  the  sin  of  the 
world.^'  He  is  the  propitiation  God  has  pro- 
vided. As  such  He  meets  and  settles  forever  the 
whole  question  of  sin  as  between  God  the  right- 
eous Judge  and  the  believing  sinner.  As  such  He 
fulfills  the  gracious  prediction  of  Isa.  liii.  7,  12, 
the  typical  promise  in  the  paschal  lamb,  and  the 
prophecy  of  the  smitten  one  in  Zech.  xii.  7. 

(6)  Son  of  God  (i.  34,  49  ;  iii.  18  ;  ix.  35,  etc.). 
That  His  great  claim  to  be  one  with  the  Father 
is  bound  up  with  this  title  is  evident  from  the 
impression  its  use  made  on  the  Jews,  and  from 
their  charge  of  blasphemy  preferred  against  Him 
on  account  of  it  (v.  18  ;  x.  30,  33).  As  Son,  He 
declares  Himself  to  be  the  object  of  the  Father's 
highest  love  (iii.  35 ;  v.  20).  As  Son,  He  dis- 
charges the  same  august  offices  as  the  Father 
(v.  21-29).  As  Son,  He  reciprocates  the  Father's 
knowledge  of  Himself  by  an  equivalent  knowl- 
edge of  the  Father  (x.  14,  15).  As  Son,  He  rec- 
otjnizes  no  essential  distinction  between  Himself 
and  the  Father,  except  that  which  is  inseparable 
from  the  relationship  of  the  one  to  the  other  in 
the  economy  of  redemption  (x.  30 ;  xiv.  28).  As 
Son,  He  needs  no  information  about  men,  for  He 
knows  all  men,  and  what  is  in  man  (ii.  24,  25). 
He  is  most  thoroughly  acquainted  with  man,  with 
his  secret  thoughts,  motives,  purposes,  and  his- 
tory, as  His  words  to  Nicodemus^  to  the  woman 


Gospel  According  to  John  201 

at  the  well,  to  the  cripple  at  the  pool,  prove. 
Perfect  knowledge  of  them  and  matchless  wisdom 
in  dealing  with  them  belong  to  Him. 

(7)  The  True  Bread  (vi.  32).  True,  not  in  the 
sense  that  there  is  no  other,  or  that  all  other 
bread  is  false ;  but  true  because  the  only  real 
and  genuine.  He  is  the  bread  of  which  all  other 
bread  is  but  a  dim  shadow,  an  imperfect  type. 
And  this  He  is  because  He  is  the  Bread  of  God, 
the  Bread  of  Life,  the  Living  Brcad,  the  Bread 
of  Heaven. 

(8)  The  Shepherd  (x.).  Therefore  He  is  the 
Redeemer,  provider,  protector,  and  guide  of  His 
flock.  This  magnificent  presentation  of  Christ 
as  the  Shepherd  of  the  flock  of  God  answers  to 
the  Twenty-third  Psalm,  the  finest  pastoral  ever 
penned.  There  the  believer  confidingly  says, 
"The  Lord  is  my  shepherd.'^  Here  Christ  re- 
plies, "  I  am  the  good  shepherd.'*  As  such  He 
knows  all  His  people,  their  names,  dwelling 
places,  their  private  history,  experience,  trials. 
As  such  He  tenderly  cares  for  them,  provides  for 
them,  protects,  and  leads  them,  "  going  before.'' 
If  there  be  difficulties  and  dangers  in  the  way. 
He  first  encounters  them.  He  even  lays  down 
His  life  for  them,  and  shields  them  in  His  own 
and  His  Father's  hand.  Assuredly,  each  one  of 
them  may  with  overflowing  gladness  say,  "I 
shall    not    want"  c  .  .  "Surely  goodness    aad 


202  Studies  in  the  Four  Gospels 

mercy  shall  follow  me  all  the  days  of  my  life,  and 
I  will  dwell  in  the  house  of  the  Lord  forever." 

(9)  The  Resurrection  (xi.  25) :  "I  am  the  resur- 
rection and  the  life  :  he  that  believeth  on  me, 
though  he  die,  yet  shall  he  live  :  and  whosoever 
liveth  and  believeth  on  me  shall  never  die'' 
(R.  v.).  Therefore  He  is  the  conqueror  of 
death,  the  deliverer  from  the  grave,  the  giver  of 
a  life  which  death  can  in  nowise  touch.  At  His 
girdle  swing  "  the  keys  of  death  and  of  Hades '' 
(Rev.  i.  18,  R.  Y.).  Note  the  double  title 
Christ  employs,  ^'  resurrection ''  and  "  life.''  To 
these  correspond  the  precious  promise  that  every 
sleeping  child  of  God  shall  be  raised  up,  and 
every  living  saint  shall  by  no  means  die  forever. 
I  believe  the  reference  is  to  His  second  coming 
in  both  cases ;  dead  saints  shall  then  be  raised, 
and  living  believers  shall  never  die  at  all  (1 
Thess.  iv.  16,  17).  Christ  is  both  the  first  fruits 
of  the  sleeping  saints,  and  the  agent  who  will 
transform  living  believers  (1  Cor.  xv.  51). 

(10)  The  True  Vine  (xv.  1).  He  is  the  source 
and  supply  of  the  life  of  His  people  who  are 
united  to  Him;  and  the  life  they  receive  is 
divine,  eternal,  for  it  is  His  own. 

These  are  some  of  the  distinctive  names  and 
titles  given  our  Lord  in  this  Gospel.  To  draw 
out  at  length  their  bearing  on  John's  main 
theme  is  unnecessary  ;  the  reader  can  do  this  for 


Gospel  According  to  John  203 

himself.  It  is  enough  to  say  that  they  describe 
a  unique  person  whose  rank  in  the  scale  of  being 
and  whose  exalted  place  in  the  purposes  and 
counsels  of  God  are  not  those  of  a  mere  creature, 
nor  can  be.     He  is  the  Son  of  God. 

3.  The  miracles  of  John  witness  to  the  same 
august  truth.  Of  the  eight  recorded,  six  are 
found  here  alone,  and  these  are  introduced  with 
reference  to  the  doctrine,  or  to  the  form  of  doc- 
trine, which  asserts  His  glory  as  the  fellow  and 
equal  of  God.  They  are  such  as  display  Him 
before  our  eyes  as,  beyond  all  controversy,  God. 
The  term  that  John  uniformly  employs  to  desig- 
nate Christ's  supernatural  works  is  very  definite 
and  expressive — "  sign.''  The  words  for  "  mira- 
cles "  so  often  occurring  in  the  other  gospels  are 
omitted  by  John  entirely,  save  one,  and  it  He 
uses  but  once — viz.,  "  wonders  "  (iv.  48).  "  Signs  " 
is  his  significant  appellation.  When  Christ's 
miraculous  actions  which  are  so  plentifully  de- 
scribed in  the  synoptists  are  referred  to  by  John, 
he  calls  them  "  works,"  as  if  they  w^ere  perfectly 
natural  to  Him,  and  what  might  be  expected 
from  the  Son  of  God.  But  "signs"  belong  to 
a  distinct  class  of  miracles  in  John.  What  does 
he  mean  by  them?  "Sign,"  according  to  John, 
is  a  supernatural  deed  of  the  Lord  Jesus,  wrought 
for  a  very  definite  purpose,  and  it  is  intended  to 
reveal  His  character.     So   the   apostle   himself 


204  Studies  in  the  Four   Gospels 

appears  to  define  it  the  very  first  time  he  uses  it 
(ii.  11),  "This  beginning  of  his  signs  did  Jesus 
in  Cana  of  Galilee,  and  manifested  his  glory" 
(R.  Y.).  Nothing  in  the  least  like  this  is  said 
of  the  miracles  of  prophet  or  apostle,  nor  indeed 
could  without  manifest  blasphemy  be  said  of 
any  mere  creature  (Brown).  The  '^  sign  "  mani- 
fested His  glory,  revealed,  disclosed  it,  thus  ful- 
filling what  is  said  of  Him  in  i.  14,  "  We  be- 
held his  glory,  the  glory  as  of  the  only  begotten 
of  the  Father.'^  It  is  very  significantly  added 
(ii.  1 1),  "  And  his  disciples  believed  on  him.'^  The 
"  sign  "  achieved  its  double  purpose — it  revealed 
the  Lord  of  glory,  and  it  led  the  disciples  to  be- 
lieve on  Him. 

He  is  called  the  Creator  in  i.  3,  and  His  right 
to  the  supreme  title  is  proved  by  His  changing 
the  water  into  wine  (ii.  1-11),  a  creative  act. 
He  is  the  Life  (i.  4),  and  the  title  is  made  good  by 
the  healing  of  the  nobleman^s  son  (iv.  46-54). 
He  claims  to  quicken  the  dead  (v.  21),  and  con- 
firms the  claim  by  curing  the  man  as  good  as 
dead  for  thirty-eight  years  (v.  2-9),  He  an- 
nounces Himself  as  the  Light  of  the  world 
(viii.  12),  and  proves  it  by  opening  the  eyes  of 
one  born  blind  (ix.  1-8).  He  saith,  "  I  am  the 
resurrection  and  the  life,''  and  at  His  command 
Lazarus  starts  forth  from  the  sleep  of  death,  the 
living  witness  of  His  glory  and  His  power  (xi,  25j 


Gospel  According  to  John  205 

43,  44).  When  the  six  disciples,  led  by  Peter, 
proposed  to  return  to  their  old  occupation  of  fish- 
ing, Jesus  as  the  risen  Head  of  His  people  re- 
called them  to  their  true  work  by  a  second 
draught  of  fishes  (xxi.  6).  Every  great  name 
He  takes,  and  every  divine  claim  He  makes, 
He  substantiates  by  His  "signs/' 

4.  The  discourses  of  Jesus  recorded  in  John 
testify  to  the  theme  of  His  divine  Sonship. 
More  than  any  of  the  other  three  does  John 
reproduce  Christ's  teachings  on  this  subject. 
In  Matthew  the  discourses  relate  mainly  to  the 
kingdom  of  heaven.  The  addresses  in  Luke 
bear  the  mark  of  the  Spirit's  aim  in  that  Gospel. 
In  John  these  and  the  like  features  are  found, 
but  they  are  not  made  prominent.  That  which 
is  here  preeminent  in  the  Lord's  teaching  is 
Himself,  His  own  person  and  work  as  the  Son 
of  God.  The  discourses  in  John  are  self-revela- 
tions. They  are  disclosures  of  Christ  Himself: 
His  mysterious  person,  His  relation  with  the 
Father,  His  relation  to  the  world,  to  His  own 
people,  His  thoughts,  purposes,  character,  and 
mission. 

But  a  clear  distinction  is  maintained  between 
His  addresses  to  the  unbelieving  Jews  and  those  to 
His  disciples.  In  the  former,  the  revelation  of 
Himself  is  veiled.  A  strange  reserve  is  practiced. 
Love  will  not  give  out  all  its  message,  for  it  can- 


206  Studies  in  the  Four  Gospels 

not.  There  is  no  receptivity  in  the  hearers.  Jesus 
will  witness  to  His  own  infinite  dignity,  to  His 
oneness  with  the  Father,  to  His  Messiahship. 
But  he  does  it  with  solemn  warnings  inter- 
mingled, and  awful  rebukes,  and  profound  grief. 
With  indescribable  pathos  He  says  to  the  hostile 
Pharisees  :  "  Ye  neither  know  me,  nor  my  Father. 
I  go  my  way,  and  ye  shall  die  in  your  sins.  Ye 
will  not  come  to  me,  that  ye  might  have  life " 
(viii.  19,  21  ;  v.  40.)  With  the  sternness  of  abso- 
lute truth  and  righteousness  He  must  tell  them 
they  are  the  children  of  the  devil  (viii.  44) ;  are 
not  of  His  sheep  (x.  26) ;  that  they  should  soon 
lose  the  Light  now  shining  among  them  (xii.  35, 
36).  He  could  say  with  perfect  truthfulness 
when  all  was  over,  and  their  doom  sealed,  ^'  They 
hated  me  without  a  cause  "  (xv.  25). 

But  to  His  disciples,  His  own  who  loved  and 
trusted  Him,  whom  He  likewise  loved  and 
trusted.  He  pours  out  all  the  affection  of  His  in- 
finite heart.  They  are  His  sheep,  His  friends. 
Them  He  comforts  as  one  whom  His  mother  com- 
forts (xiv.  1-4) ;  with  them  He  shares  His  own 
peace  (xiv.  27) ;  His  own  joy  (xv.  11) ;  His  own 
glory  (xvii.  22).  To  them  He  tells  unreservedly 
all  that  is  for  their  comfort  and  guidance,  and  for 
His  glory.  For  they  are  to  be  with  Him  where 
He  is  and  as  He  is — sharers  in  His  bliss.  He  tells 
them,  "  Henceforth  I  call  you  not  servants ;  for 


Gospel  AGCordlng  to    John  207 

the  servant  knowcth  not  what  liis  lord  doeth  :  but 
I  have  called  you  friendti ;  for  all  things  that  I 
have  heard  of  my  Father  I  have  made  known 
unto  you"  (xv.  15).  It  is  a  condition  of  servi- 
tude not  to  be  made  acquainted  with  the  mastei'^s 
plans  or  purposes.  It  is  a  condition  of  friendship 
to  share  the  thoughts  and  counsels  of  the  friend. 
"  The  secret  of  the  Lord  is  with  '^  those  who  are 
His  friends  (Ps.  xxv.  14) :  the  margin  of  the 
Revised  Version  reads,  "  The  friendship  of  the 
Lord  is  with  them  that  fear  him ;  and  his  cove- 
nant to  make  them  know  it."  For  them  He 
offers  the  marvelons  intercessory  prayer  of  chap- 
ter xvii. — the  high-priestly  prayer — ^^The-one- 
with-Christ-in-glory-prayer,"  as  one  has  named  it. 
Them  He  addresses  as  ^'  My  brethren,"  a  dearer 
name  by  far  than  "  servant,"  or  ^^  disciple,"  or 
"friend."  Some  features  of  these  august  dis- 
courses may  be  pointed  out. 

(1)  Their  volume.  Fifteen  chapters,  in  whole 
or  in  part,  are  taken  up  with  them,  to  wit,  chap- 
ters iii.-xvii,  and  chapter  xxi.  Some  of  these 
chapters  contain  only  the  words  of  the  Lord 
Jesus,  man's  words  finding  but  a  very  small  place 
in  them — e.g.,  xiv.-xvii.  Even  in  the  chapters 
which  are  more  strictly  historical  His  words  find 
no  unimportant  place  (xviii.-xx.). 

(2)  The  subjects  treated  are  numerous  and 
fundamental — e.g.,   the  New   Birth,   the  Living 


208  Studks  in  the  Four  Gospels 

Water,  the  Deliverer  and  Judge,  the  Bread  of 
Life,  the  Spirit  and  His  office,  the  Shepherd,  the 
Resurrection,  and  the  Judge.  The  discourses 
on  these  great  topics  occupy  chapters  iii.-xii.  and 
they  were  addressed  in  the  main  to  the  multi- 
tudes. But  from  this  point  on  to  the  close — viz., 
chapters  xiii.-xxi. — they  pertain  to  the  disciples 
alone.  They  are  the  Lord's  valedictory  to  His 
own  whom  having  loved  during  His  sojourn  with 
them  He  loved  to  the  end  (xiii.-xvii.).  Three 
things  are  made  very  prominent  in  these  fare- 
well discourses  :  a,  A  lesson  in  humility  and 
mutual  service  (xiii.) ;  b.  Cotftfort  administered, 
peace  assured,  hope  confirmed,  love  displayed, 
guidance  and  guardianship  pledged  ;  for  the  Holy 
Spirit  is  to  come  to  them  with  all  the  fullness  and 
blessedness  of  His  abiding  presence  (xiv.-xvi.) ; 
c.  The  Intercessory  Prayer  (xvii.),  wherein  He 
first  makes  request  in  behalf  of  the  Father's 
glory ;  second,  He  claims  His  own  glory  ;  third, 
He  asks  for  the  preservation  and  glorification  of 
all  His  people. 

(3)  The  personal  element.  The  self-conscious- 
ness of  the  Lord  Jesus  is  a  pecuharity  of  John 
that  constantly  arrests  the  attention  of  the  reader. 
No  matter  how  profound  His  humiliation — and 
John  never  forgets  it — or  how  marked  the  human 
limitations  He  imposed  on  Himself  when  He  as- 
sumed our  nature,  evermore  He  is  here  represented 


Gospel  According  to  John  209 

as  being  perfectly  cognizant  of  His  own  preex- 
istence,  His  personal  dignity,  and  the  glory  which 
essentially  belonged  to  Him.  He  calls  Himself 
*^the  Son  of  God"  (v.  25;  x.  36),  declares  that 
He  is  the  sole  way  of  access  to  the  Father  (xiv. 
6),  that  to  know  Him  is  to  know  the  Father  also, 
to  have  seen  Him  is  likewise  to  have  seen  the 
Father  (xiv.  7-9),  and  that  if  "  anything ''  be 
asked  in  His  name  He  will  do  it  (xiv.  13,  14). 
By  these  and  such  like  tremendous  assumptions 
of  divine  dignity  and  power  He  reveals  Him- 
self as  perfectly  conscious  of  whence  He  is,  the 
errand  upon  which  He  is  come,  and  the  inef- 
fable union  and  communion  with  the  Father  im- 
plied and  involved  in  these  high  claims.  The 
"  Son  of  God  "  is  the  eternal  companion  of  and 
cooperator  with  the  Father.  Of  all  who  ever 
walked  on  this  earth  He  alone  said,  and  had  the 
supreme  right  to  say,  "I  came  out  from  the 
Father,  and  am  come  into  the  world  :  again,  I 
leave  the  world,  and  go  unto  the  Father  '^  (xvi. 
28).  He  is  the  center  of  all  God^s  counsels,  the 
sum  and  body  of  all  the  truth  He  reveals. 

Observe  the  constant  and  significant  use  of  the 
phrase  ^^  I  am.^'  ''  I  am  the  way,  the  truth,  and 
the  life  f  "  I  am  the  door  f  "  I  am  the  vine  f 
''  I  am  the  resurrection.''  Scores  of  times  He 
thus  speaks  of  Himself.  In  viii.  58  He  speaks 
an  amazing  word,  ''Yerily,  verily,  I  say  unto 
It 


210  Studies  in  the  Four  Gospels 

you,  Before  Abraham  was,  I  am/'  The  antith- 
esis between  the  terms  "was''  and  "am"  is  as 
strong  as  it  can  well  be  ;  "  before  Abraham  was 
born  (Diodati's  Italian ;  R.  Y.  margin),  I  am/' 
not  "  was."  There  was  a  time  when  Abraham 
was  not ;  there  never  was  a  time  when  the  Son 
of  God  Avas  not.  But  His  words  involve  much 
more  than  priority  of  existence.  If  Jesus  meant 
no  more  than  that  He  existed  before  Abraham, 
He  would  have  said,  "  Before  Abraham  was,  I 
was."  But  this  he  does  not  say.  His  "  I  am  " 
goes  infinitely  deeper ;  it  connects  Him,  nay,  iden- 
tifies Him,  with  the  august  title  of  Jehovah  Him- 
self, "  I  am  that  I  am "  (Ex.  iii.  14).  "  His 
human  consciousness  gave  utterance  to  the  awful 
depths  of  the  eternal  Ego."  In  xvii.  24,'  He 
prays,  "  Father,  I  will  that  they  also,  whom  thou 
hast  given  me,  be  with  me  where  I  am  ;  that  tliey 
may  behold  ray  glory,  which  thou  hast  given  me  " 
— language  which  no  mere  creature  should  dare 
address  to  Almighty  God. 

(4)  The  Infinitude  of  His  Knowledge.  This 
is  most  wonderful  both  in  its  comprehensiveness 
and  minuteness.  He  knows  the  Father,  and  His 
will ;  the  mission  upon  which  He  is  come,  and 
its  issue.  He  knows  the  elect,  the  sheep  given 
Him  of  the  Father;  and  the  certainty  that  not 
one  of  them  shall  ever  perish.  He  knows  the 
thoughts  of  the  disciples,  the  plans  of  the  traitor. 


Gospel  According  to  John  211 

the  denial  of  Peter,  the  Scriptures  that  speak  of 
Himself,  and  the  whole  work  given  Him  to  do. 
Heav^en,  earth,  the  invisible  world,  time,  eternity, 
men,  angels — He  knows  them  all.  He  is  in 
heaven  while  on  the  earth  (iii.  13).^ 

5.  The  Fourth  Gospel  represents  Christ  as  the 
accomplishment  of  Old  Testament  types.  In  the 
Lord  Jesus,  John  finds  the  embodiment  of  much 
that  in  the  olden  time  was  both  dim  and  distant. 
So  does  Matthew,  but  with  a  difference.  Mat- 
thew is  chiefly  concerned  with  the  events  in  the 
Saviour's  life  which  fulfilled  Messianic  prophe- 
cies. If  we  may  so  say,  John  goes  deeper.  He 
shows  that  Jesus  Himself  is  the  substance  and 
reality  of  Old  Testament  shadows  and  pic- 
tures. He  is  the  realization  of  all  that  nourished 
the  faith  and  animated  the  hope  of  the  saints  who 

*  Against  John  iii.  13  the  margin  of  the  Revised  Version 
has  "many  ancient  authorities  omit  which  is  in  heaven." 
"Wescott  and  ITort  omit  these  words  from  their  Greek  Text, 
but  print  them  in  the  margin.  On  the  otlier  hand,  Tischen- 
dorf  (8th  Ed.),  Tregelles,  Alford,  Weymouth's  Eesultant 
Text,  Stuttgart  Edition  (1898),  all  xetain  them.  Whitney: 
"The  evidence  in  support  of  their  genuineness  is 'simply 
overwhelming"  (Rev.  Gr.  Text,  vol.  ii.  p.  18).  Burgon; 
"The  precious  clause  in  question  is  in  10  versions,  38 
Fathers,  and  in  every  MS.,  except  five  of  bad  character" 
(R.  R.,  pp.  132,  3).  It  is  easier  to  account  for  their  omission 
from  some  copies  than  to  explain  them  as  a  gloss.  Their 
very  difficulty  argues  for  their  genuineness.  No  copyist 
would  be  likely  to  invent  such  a  profound  phrase. 


212  Studies  in  the  Four  Gospels 

patiently  waited  for  the  promise.  Christ  is  the 
tabernacle  and  the  shekinah  glory  enshrined  with- 
in it ;  i.  14,  ^'  And  the  AYord  was  made  flesh,  and 
dwelt  among  us  (and  we  beheld  his  glory,  the 
glory  as  of  the  only  begotten  of  the  Father),  full 
of  grace  and  truth/^  Picturesque  is  the  term  for 
"dwelt  '^ — "  tabernacled,"  literally — and  it  points 
to  the  sacred  tent  of  the  wilderness  in  which 
God  dwelt  (2  Sam.  vii.  6).  In  the  human  form 
of  Jesus  there  tented,  as  we  might  say,  the  in- 
finite glory  of  the  Deity.  He  is  the  temple  (ii. 
19-21).  A  sign  was  sought,  and  one  was  given, 
an  enigma  :  "  Destroy  this  temple,  and  in  three 
days  I  will  raise  it  up."  A  double  "  sign  " — His 
own  body  and  the  temple  there  before  them. 
Both  would  be  destroyed  by  the  hands  of  men  ; 
His  body,  that  soon  would  be  raised  again  ;  the 
temple,  to  be  reproduced  in  the  Church  He  was 
founding,  a  holy  temple  to  be  dwelt  in  by  the  Spirit 
of  the  living  God  (Eph.  ii.  20-22).  He  is  the  lad- 
der of  angelic  ascent  and  descent  (i.  51,  cp.  Gen. 
xxviii.  12).  He  is  all  that  was  signified  by  the 
lamb  of  the  first  passover,  and  the  lamb  brought 
silently  to  the  slaughter  (i.  29,  36,  cp.  Ex.  xii.  13, 
Isa.  lii.  7).  He  is  the  reality  of  all  that  the 
brazen  serpent  in  the  wilderness  effected  and 
predicted,  for  He  is  the  true  remedy  for  the 
poison-virus  of  sin  (iii.  14,  15,  cp.  Num.  xxi.  9). 
He  is  the  true  Manna  (vi.  32).     Abraham  saw 


Gospel  According  to  John  213 

His  day,  and  was  glad  (viii.  56).  Moses  wrote 
of  Him  (v.  46).  Isaiah  saw  His  glory,  and  spake 
of  Him  (vii.  41).  Jesus  Christ  in  His  person, 
mission,  and  offices  is,  according  to  John,  the  one 
])reeminent  theme  of  all  Scripture.  Toward 
Him  all  its  lines  converge ;  in  Him  all  its 
strange  voices  harmonize  and  blend  ;  in  Him  its 
mighty  promises  and  predictions  find  their  ample 
fulfillment. 

6.  Christ's  extraordinary  claims,  so  conspicuous 
in  John,  attest  His  divine  character  and  mission. 
With  many  of  these  claims  we  have  already  met 
in  the  course  of  this  study.  But  they  are  so  re- 
markable, and  some  of  them  so  transcendently 
great,  that  they  deserve  further  notice.  Jesus  de- 
clares that  for  a  particular  end  was  He  sent,  and 
that  God  the  Father  sent  Him  on  such  errand  (iii. 
16  ;  X.  10  ;  xvi.  28  ;  xviii.  37).  He  annoiinces  that 
whoever  hears  His  word  and  believes  Him  that 
sent  Him  hath  eternal  life,  and  shall  never  come 
into  judgment,  but  is  passed  out  of  death  into  life 
(v.  24,  R.  V.) ;  that  He  gives  eternal  life  to  as  many 
as  the  Father  has  given  Him  (xvii.  2) ;  that  He 
will  raise  up  all  that  believe  in  Him  at  the  last 
day  (vi.  39, 40) ;  that  at  His  bidding  all  the  dead 
shall  come  forth  from  their  graves  (v.  29) ;  that 
those  to  whom  He  gives  eternal  life  shall  never 
perish,  nor  shall  any  one  snatch  them  out  of  His 
hand  (x.  28,  R.  Y.).     With  the  calmness  that  is 


214  Studies  in  the  Four  Gospels 

begotten  of  conscious  truth,  and  power,  He  de- 
clares that  if  He  be  lifted  up  He  will  draw  all 
men  to  Himself  (xii.  32)  ;  that  if  His  people  ask 
anything  in  His  name  He  will  do  it  for  them 
(xiv.  14). 

He  says  that  He  is  in  the  Father,  and  the 
Father  is  in  Him  (xiv.  10).  All  that  which  is 
the  Father's,  is  therefore  His  (xvii.  10).  He  is 
from  above  (viii.  23) — a  fact  the  Baptist  recog- 
nizes, and  hence  says  that  He  is  above  all  (iii.  31). 
He,  and  He  alone,  has  seen  the  Father  (vi.  46). 
In  nature,  operation,  and  majesty,  He  is  one  with 
the  Father  (xiv.  9 ;  v.  17,  19,  21).  In  the  con- 
sciousness of  the  perfect  rectitude  of  His  ways.  He 
challenges  His  enemies  to  convict  Him  of  sin  (viii. 
46,  R.V.).  In  the  solemn  crisis  of  His  life,  when 
the  deep  shadow  of  the  cross  was  falling  on  Him, 
He  could  say,  "  The  Prince  of  this  world  cometh, 
and  hath  nothing  at  all  in  me  "  (xiv.  30,  Greek). 
This  fell  spirit  came  to  Adam  and  Eve,  and  found 
weakness.  He  came  to  Noah,  Abraham,  Moses, 
David,  Paul,  John,  and  to  all  the  saints,  and  found 
imperfection.  He  came  to  Christ,  and  found 
infinite  strength  and  invincible  fullness  in  Him. 

To  the  amazed  Jews  He  said,  "  No  one  taketh 
it  [my  life]  away  from  me,  but  I  lay  it  down  of 
myself.  I  have  power  to  lay  it  down,  and  I  have 
power  to  take  it  again  "  (x.  18,  R.  V.).  This  is 
the  language  of  one  whose  life  was  absolutely  His 


Gospel  According  to  John  215 

own.  Over  it  and  over  His  own  death  Christ  had 
supreme  control.  Of  no  mere  man  can  so  much 
be  said  ;  of  no  creature,  either,  not  even  of  the 
highest  angel.  We  die  because  we  must  AVitli 
our  birth  the  struggle  between  death  and  life 
begins,  and  death  is  always  the  victor.  Over  tlie 
whole  race  death  reigns,  except  in  the  case  of  the 
man  Christ  Jesus.  He  held  His  life  and  His  death 
in  His  own  right.  No  creature,  angel  or  mortal, 
could  wrest  it  from  Him.  Himself  laid  it  down, 
Himself  took  it  again.  His  death  was  voluntary, 
yet  a  necessity,  if  the  sheep  were  ever  to  be  saved. 
"Without  a  word  or  a  hint  of  disapproval  He  per- 
mits Thomas  to  address  Him  with  the  awful 
words,  "  My  Lord,  and  my  God ''  (xx.  28),  titles 
that  are  equivalent  to  the  two  great  names  of  the 
Old  Testament,  "  Lord  God  "  (Jehovah  God). 

It  is  noteworthy  likewise  that  the  Lord  Jesus 
is  superior  to  human  intercession.  He  never  asks 
His  disciples  to  pray  for  Him,  though  He  con- 
stantly urges  the  duty  and  necessity  of  prayer. 
Paul  writes  to  his  fellow-saints,  ^^  Brethren,  pray 
for  us ; "  "  pray  for  me."  But  such  is  never  the 
language  of  Jesus.  In  His  only  prayer  re- 
corded by  John  (xvii.),  He  does  not  put  Himself 
into  the  same  category  w^ith  the  disciples.  He 
maintains  the  distance  of  His  own  proper  relations 
with  the  Father  and  His  personal  dignity  between 
Himself  and  them.     He  does  not  include  them 


216  Studies  in  the  Four  Gospels 

with  Himself  in  the  personal  pronouns  in  it.  He 
always  says  "  I/'  and  "  me/'  and  ^^these "  and 
"  them  "  that  "  thou  hast  given  me  ; "  never  "we  " 
and  "  us,"  as  we  speak,  and  should  speak,  in  our 
petitions.  Even  in  intercession  He  is  solitary, 
unique — the  heavenly  stranger  in  the  world. 

In  view  of  these  majestic  claims,  we  can  with 
utmost  confidence  write  the  profound  words  of 
Paul,  "  For  in  him  dwelleth  all  the  fullness  of  the 
Godhead  bodily '^  (Col.  ii.  9).  For  He  is  "the 
effulgence  of  God's  glory,  and  the  very  image  of 
His  substance  "  (Heb.  i.  3,  R.  Y.).  The  ancient 
formula  expresses  the  exact  truth  :  "  Si  Christus 
non  Deus,  nan  bonus  " — "  If  Clrrist  be  not  God,  He 
is  not  good." 

7.  The  omissions  in  John  accord  with  the  writer's 
plan.  There  is  no  genealogy ;  instead  we  have  His 
eternal  preexistence  asserted.  There  is  no  sermon 
on  the  mount,  nor  in  the  plain  ;  instead,  Christ 
Himself  is  presented  as  Light,  and  Life,  and 
Truth.  Xo  description  of  the  character,  relations, 
and  duties  of  a  subject  in  the  kingdom  of  God ; 
instead,  we  have  the  character,  relations,  and  life  of 
those  who  receive  Christ,  who  are  united  to  Him, 
and  are  dwelt  in  by  His  Spirit.  In  John  we  find 
nothing  of  the  call  of  the  apostles,  nor  the  mission 
of  evangelists ;  instead,  the  far-reaching  words  of 
the  Lord  :  "  Ye  have  not  chosen  me,  but  I  have 
chosen  you^  and  ordained  you^  that  ye  should  go 


Gospel  According  to  John  217 

and  bring  forth  fruit,  and  that  your  fruit  should 
remain '^  (xv.  16).  There  is  no  reference  to  the 
transfiguration,  nor  to  the  Lord's  Supper,  nor  to 
Christian  Baptism.  There  are  no  shrinking  ap- 
prehensions of  the  cross,  no  Gethsemane,  and  no 
angel  strengtiiens  Him.  When  the  band  of  offi- 
cers and  men,  with  Judas  at  their  head,  appear  in 
the  garden  to  arrest  Him,  they  go  '^backward 
and  fall  to  the  ground ''  at  His  simple  "  I  am 
he ''  (xviii.  6).  To  the  Roman  judge,  with  the 
colossal  power  of  the  vast  empire  behind  him, 
Jesus  says,  "  I  am  a  king.  To  this  end  was  I 
born,  and  for  this  cause  came  I  into  the  world.'' 
"  Thou  couldest  have  no  power  at  all  against  me, 
except  it  were  given  thee  from  above"  (xviii.  37  ; 
xix.  11). 

No  company  of  women  bewail  Him,  no  dying 
malefactor  testifies,  ^^  This  man  hath  done  nothing 
amiss."  Nor  is  it  here  recorded  that  He  spoke 
the  words  of  Psalm  xxii.  1,  words  so  solemn,  so 
appalling  in  their  mysteriousness,  "  My  God,  my 
God,  why  hast  thou  forsaken  me?"  Nor  any 
prayer,  "Father,  forgive  them,"  "Father,  into 
thy  hands  I  commend  my  spirit."  On  the  cross, 
in  John,  He  speaks  three  words :  the  first,  as  if 
on  a  quiet  deathbed,  He  provides  for  His  mother; 
the  second,  "  I  thirst,"  that  the  Scripture  might 
be  fulfilled  ;  the  third,  "  It  is  finished,"  the  shout 
of  the  conqueror. 


218  Studies  in  the  Four  Gospels 

TV.  Summary  of  the  Principal  Doctrines  in 
the  Fourth  Gospel. 

1.  The  Teaching  of  John  as  respects  God.  It 
is  very  comprehensive  and  deep.  We  can  do  no 
more  than  offer  an  epitome  of  it. 

(1)  "God  is  (a)  Spirit"  (iv.  24).  It  is  of  the 
divine  Nature,  or  Essence,  Jesus  is  here  speak- 
ing. As  a  Spirit,  God  is  absolutely  free  from 
limitations  of  time  and  space.  As  a  Spirit,  He  is 
invisible  and  therefore  without  form  (i.  18). 
This  infinite  and  eternal  Spirit  is  revealed  by  the 
Lord  Jesus  Christ  (i.  18).  If,  in  connection 
with  this,  w^e  may  take  the  other  two  descriptive 
titles  found  in  1  John  i,  5 ;  iv.  8,  God  is  de- 
clared to  be  "  Spirit,"  "  Light,"  and  "  Love." 

(2)  God  is  Father.  John  represents  our  Lord 
as  continually  speaking  of  God  as  "  the  Fatlier," 
"my  Father,"  "your  Father."  No  less  than 
one  hundred  and  twenty-one  times  is  this  title 
found  in  the  Fourth  Gospel.  The  Old  Testa- 
ment is  not  silent  as  to  God's  Fatherhood. 
The  prophets  know  Him  as  the  Father  of 
the  Hebrew  people  (Deut.  xxxii.  6 ;  Isa.  Ixiii. 
16 ;  Ixiv.  8).  The  synoptists  advance  the  doc- 
trine much  farther,  and  speak  of  Him  as  the 
Fatlier  of  the  Lord  Jesus  (Matt.  xi.  27),  and 
of  believers  (Matt.  v.  16,  45).  But  in  John  the 
doctrine  is  carried  far  beyond  anything  found  in 
the  Old  Testament  Scriptures   or  in  the  other 


Gospel  According  to  John  219 

gospels.  Here  it  is  the  fullness  of  the  epistles 
that  we  find.  God  is  the  eternal  Father  (xvii. 
5),  the  holy  Father  (xvii.  11),  the  righteous 
Father  (xvii.  25).  He  is  the  living  Father  (vi. 
57),  who  has  life  in  Himself  (v.  2G),  who  raises 
up  the  dead  (v.  21),  and  who  seeks  spiritual 
worshipers  (iv.  23).  He  is  greater  than  all  (x. 
29) ;  greater  than  the  Son  (xiv.  28).  He  loves 
the  Son  (v.  20)  and  loves  all  who  believe  in  the 
Son  (xiv.  21 ;  xvi.  27).  The  Father  sends  the 
Son  (x.  36) ;  seals  the  Son  (vi.  27) ;  bears  testi- 
mony to  the  Son  (v.  37  ;  viii.  18).  Jesus'  teach- 
ing is  the  Father's  (vii.  16  ;  viii.  28) ;  His  works 
are  the  Father's  (xiv.  10) ;  His  words  are  the 
Father's  (xvii.  8) ;  and  He  reveals  the  Father's 
name  to  the  disciples  (xvii.  26). 

2.  The  Teaching  of  John  as  to  the  Person  of 
Christ,  \yith  singular  power  John  unfolds  the 
glories  of  the  Lord  Jesus.  He  dwells  on  His 
essential  glory,  the  glory  He  had  with  the  Father 
before  the  world  was.  With  a  superhuman  pen 
he  traces  His  moral  glory,  i.  e.,  the  absolute 
perfection  that  marked  every  path  He  trod  on 
earth,  every  relation  He  sustained  toward  God 
and  men.  John  presents  Him  as  the  spotless 
One  who  was  near  men  in  their  weakness,  help- 
lessness, need,  and  sinfulness,  but  who  was  apart 
from  all  their  tempers,  their  selfishness  and  sin. 
He  did  more  than  look  upon  the  misery  that  was 


220  Studies  in  the  Four   Gospels 

round  Him ;  He  entered  into  it  with  a  sympathy 
that  was  all  His  own.  He  did  more  than  refuse 
the  pollution  that  was  round  Him ;  He  kept  the 
very  distance  of  holiness  itself  from  every  touch 
and  stain  of  it.  His  holiness  made  Him  an  ut- 
ter stranger  in  such  a  polluted  world ;  His  grace 
kept  Him  ever  active  in  such  a  needy  world. 
How  full,  complete  is  John  concerning  the  Lord's 
moral  glory  !  Nor  is  our  evangelist  silent  as  to 
Christ's  official  glory,  i.  e.,  the  glory  He  won  for 
Himself  as  the  reward  of  His  perfect  obedience 
to  the  Father's  will.  He  is  here  crowned  with 
glory  and  honor  in  view  of  His  finished  work. 
But  John  gives  us  much  more  than  this,  precious 
as  are  these  glories  of  the  Lord. 

(1)  The  Messiahship  of  Jesus  is  most  distinctly 
taught  (i.  50,  51 ;  iv.  26  ;  xi.  27).  As  the  prom- 
ised Messiah  He  is  the  prophet  who  teaches,  the 
priest  who  atones,  and  the  king  foretold. 

(2)  The  union  of  the  two  Natures,  the  divine 
and  the  human,  in  His  one  person,  is  as  distinctly 
taught.  The  mystery  of  His  complex  personality 
is  constantly  before  us  as  we  read.  Human  limi- 
tations and  illimitable  power  are  strangely  pres- 
ent in  Him.  He  rests  a  weary,  thirsty  traveler 
at  the  well  of  Sychar,  yet  He  tells  the  Samaritan 
woman  the  secrets  of  her  life.  At  the  grave  of 
Lazarus  human  tears  of  sorrow  stream  down  His 
face  while  the  commanding  voice  cries, "  Lazarus, 


Gospel  According  to  John  221 

come  forth  ! "  In  the  garden  the  mob  go  back- 
ward and  fall  to  the  ground  at  His  majestic  '^  I 
am  he/^  yet  He  is  taken,  bound,  and  led  away. 
He  is  crucified,  yet  He  Himself  surrenders  His 
spirit.  John  xvi.  28  is  an  epitome  of  the  whole 
doctrine  of  the  person  and  mission  of  the  Lord 
Jesus,  "  I  came  forth  from  the  Father,  and  am 
come  iuto  the  world  :  again,  I  leave  the  world, 
and  go  unto  the  Father."  From  God,  into  the 
world,  back  to  God;  preexistence,  incarnation, 
glorification  ;  oneness  with  the  Father,  procession 
from  the  Father,  redemption  completed.  He  is 
the  God-Man,  uniting  two  natures  in  His  one 
person,  distinct  yet  mysteriously  blending. 

3.  The  Teaching  as  respects  the  Holy  Spirit. 
John  is  fuller  and  clearer  on  this  great  subject 
than  the  other  gospels  combined.     . 

(1)  His  personality  is  affirmed.  Every  quality, 
action,  mark,  and  sign  that  can  indicate  personal- 
ity are  ascribed  to  Him  in  language  that  refuses 
to  be  explained  away. 

(2)  His  mission  by  the  Father  and  the  Son  is 
taught  (xiv.  16,  26 ;  xv.  26 ;  xvi.  7). 

(3)  He  is  given  in  consequence  of  Christ's 
glorification  (vii.  39  ;  xvi.  7). 

(4)  He  is  called  the  paraclete,  helper,  com- 
forter; ^^  another  comforter,''  one  instead  of 
Christ,  one  like  Christ,  one  in  addition  to  Christ 
(xiv.  16;  XV.  26). 


222  Studies  in  the  Four  Gospels 

(5)  He  is  to  testify  of  Clirist,  and  glorify  Him 
(xv.  27 ;  xvi.  13,  14). 

(6)  He  is  to  be  in  believers,  and  abide  with 
tliera  forever  (xiv.  17). 

(7)  He  is  to  convict  the  world  of  sin,  right- 
eousness and  judgment  (xvi.  8-11). 

4.  The  Teaching  as  respects  the  AVorld.  By 
this  is  meant,  chiefly,  mankind.  The  ^'  world  " 
in  John  is  that  whole  order  of  things  which  is 
estranged  from  God,  which  is  hostile  to  Him,  to 
His  Son,  and  to  His  cause.  The  v/orld  in  this 
Gospel  (1)  knows  not  God  the  Father,  nor  Christ 
(xvii.  25;  i.  10);  (2)  it  hates  Christ  and  His 
people  (vii.  7  ;  xv.  19 ;  xvii.  14) ;  (3)  Satan  is 
its  prince  (xii.  31;  xvi.  11);  (4)  Christ's  king- 
dom is  not  of  this  world  (xviii.  36) ;  (5)  God 
loves  the  world  (iii.  16) ;  (6)  Christ's  mission  is 
to  bring  salvation  to  the  world,  and  to  call  His 
people  out  of  it  (iii.  16,  17  ;  xv.  19);  (7)  Christ 
shall  judge  the  world  (v.  22,  23). 

5.  The  Teaching  as  respects  the  New  Birth. 
We  are  told  that  the  agent  of  regeneration  is  the 
Spirit  of  God  (iii.  5) ;  that  the  necessity  of  it  is 
so  imperative  that  except  a  man  be  born  again 
he  cannot  see  the  kingdom  of  God,  he  cannot 
enter  it  (iii.  3,  5) ;  that  this  mighty  change  in  our 
nature  can  never  be  wrought  by  human  agency 
(i.  13).  How  sweeping  is  the  assertion  of  this 
verse  !     "  Not  of  blood  "  are  we  born  into  God's 


Gospel  According  to  John  223 

family.  Not  by  virtue  of  a  godly  parentage,  nor 
because  of  a  holy  ancestry,  do  we  become  the 
children  of  God  in  the  highest  and  truest  sense ; 
grace- is  not  hereditary,  sin  is.  Nor  "of  the 
will  of  the  flesh,'^  /.  c,  by  reformation,  by  tak- 
ing stiff  hold  of  our  wills  and  compelling  our- 
selves to  live  upright  lives.  Nor  "  of  the  w^ill  of 
man,^'  by  the  influence,  the  mastery  of  other 
men's  wills  upon  us,  are  we  brought  into  God\s 
family.  In  none  of  these  ways  are  we  begotten 
into  the  new  and  eternal  life.  We  are  born  "  of 
God."  How  radical  is  the  teaching !  Jesus 
sounds  the  lowest  deeps  into  which  men  are 
plunged  by  sin,  shows  how  complete  and  dread- 
ful the  ruin  is ;  so  bad  it  is  that  Grtxl  does  not 
propose  to  mend  it ;  He  creates  something  alto- 
o^ether  new. 

6.  The  Teaching  as  respects  Faith.  Faith  in 
the  Lord  Jesus  Christ  is  truly  required  and  its 
blessedness  is  exhibited  in  the  other  gospels,  as 
indeed  throughout  all  Scripture ;  but  in  the 
Gospel  by  John  it  is  made  prominent.  On  its 
presence  or  absence  in  the  heart  of  man  every 
relation  to  God  and  to  well-])eing  is  made  to 
turn.  More  than  one  hundred  times  do  the 
terms  believe,  believe  nof,  occur  in  John.  The 
life,  the  privileges,  the  bliss,  and  the  glory  of  him 
that  believes  ;  the  loss,  the  misery,  the  judgment, 
and  the  death  of  him  that  believes  not,  how  full 


224  Studies  in  the  Four   Gospels 

of  them  is  this  Gospel !  It  might  almost  be 
called  the  Gospel  of  Faitli. 

Faitli  rests  on  testimony.  The  testimony 
offered  in  this  Gospel  is  the  most  trustworthy 
that  can  be  furnished,  for  it  is  both  divine  and 
human.  The  divine  witnesses  are,  the  Father, 
the  Son,  the  Holy  Spirit,  and  the  Scriptures 
(v.  39).  The  human  witnesses  are  unimpeach- 
able both  as  to  numbers  and  credibility.  Some 
are  here  cited  :  John  the  Baptist  (iii.  27-36) ; 
Nathanael  (i.  49,  50)  ;  Disciples  (ii.  11) ;  Woman 
of  Samaria  (iv.  29) ;  Samaritans  (iv.  42) ;  Blind 
Man  (ix.  36-38);  Martha  (xi.  27);  Thomas 
(xx.  28);  John  the  Apostle  (xx.  31;  xxi.  24); 
Moses  (v.  46,  47) ;  Isaiali  (xii.  41). 

The  testimony  is  varied,  ample,  conclusive. 
More  than  forty-five  tinfes  the  verb,  "to  bear 
witness,"  and  the  noun,  "  witness,'^  or  "  testi- 
mony," are  found  in  John.  The  evidence,  there- 
fore, on  which  faith  may  rest  with  assured  con- 
fidence, is  all  that  can  be  asked.  Clu'ist,  God's 
gift  to  the  world,  is  the  sole  object  of  faith 
(iii.  14-18).  The  work  of  God  is,  to  believe  in 
Him  whom  He  has  sent  (vi.  29).  The  Spirit  is 
received  through  faith  in  the  Lord  Jesus  (vii.  39). 

But  now  note  the  action  of  faith  as  here  dis- 
played. 

(1)  Faith  is  believing  God's  testimony  about 
His  Son,  V,  24 ;  vi.  40. 


Gospel  According  to  John  225 

(2)  Faith  believes  (hears)  Christ's  words,  iv. 
42 ;  V.  24. 

(3)  Faith  believes  Christ's  works,  x.  38 ;  xi. 
45;  xiv.  11. 

(4)  Faith  receives  the  Spirit's  testimony,  xv. 
26  ;  xvi.  14. 

(5)  Faith  receives  the  disciples'  testimony, 
xvii.  20. 

(6)  Faith  feeds  on  Christ  as  the  living  bread, 
vi.  35. 

(7)  Faith  drinks  of  the  water  Christ  gives, 
iv.  14;  vii.  37,  38. 

Note  likewise  some  of  its  effects  : — 

(1)  By  faith  we  become  God's  children,  i.  12. 

(2)  Faith  delivers  from  condemnation,  iii.  18. 

(3)  Faith  delivers  from  the  judgment,  v.  24, 
R.  V. 

(4)  Faith  secures  eternal  life,  iii.  16,  36. 

(5)  Faith  satisfies  the  soul,  vi.  35.    ' 

(6)  Faith  is  the  unfailing  remedy  for  heart 
trouble,  xiv.  1. 

(7)  Faith  is  assured  of  a  glorious  resurrection, 
vi.  40 ;  xi.  25,  26. 

Nor,  in  the  Gospel  by  John,  are  the  action  and 
the  effects  of  unbelief  any  less  prominent  and  de- 
cisive than  those  of  faith.  Let  us  note  some 
of  these  also  : 

(1)  Unbelief  springs  from  a  depraved  and  hos- 
tile will,  V.  40. 

15 


226  Studies  yfin  the  Four   Gospels 

(2)  Unbelief  deliberately  rejects  Clirist^s  testi- 
mony, XV.  22-24. 

(3)  Unbelief  is  the  sin  of  sins,  xvi.  9. 

(4)  Unbelief  hates  both  Christ  and  the  Father, 
XV.  23,  24. 

(5)  Unbelief  lies  under  God's  wrath,  iii.  36, 
and  God's  condemnation,  iii.  18. 

(6)  Unbelievers  shall  die  in  their  sins,  viii.  24. 

(7)  Unbelief  shall  not  see  life,  iii.  36. 

7.  The  Teaching  as  respects  the  Oneness  of 
Christ  and  Believers.  It  is  here  that  we  first — 
and  until  we  reach  the  epistles — it  is  here  mainly 
that  we  learn  the  precious  truth  that  Christ  and 
His  people  are  united  in  one,  that  He  is  in  them 
and  they  are  in  Him,  as  dwelt  in  by  His  Spirit. 
This  glorious  doctrine  is  brought  to  view  more 
particularly  in  chapter  xv.  1-8,  in  the  figure  of 
the  vine  and  its  branches,  "  I  am  the  vine," 
the  whole  vine,  root,  branches,  twigs,  leaves, 
fruit ;  for  Christ  and  His  people  are  one.  There 
lies  back  of  this  precious  truth  another  on  which 
it  rests,  viz.,  the  gift  to  Christ  by  the  Father  of 
all  those  who  believe  on  Him.  And  above  all 
other  books  John  signifies  it  by  his  repeated  use 
of  the  word  give  (see  vi.  37 ;  x.  29 ;  xvii.  2,  6,  9, 
11,  12,  etc.).  There  is  the  gift  to  Christof  all 
believers ;  the  gift  of  eternal  life  by  Christ  to  all 
believers,  and  the  union  of  them  with  Himself. 
He  says  of  His  people,  and  the  Spirit  enables 


Gospel  According  to  John  227 

them  to  know  it,  "  I  am  in  my  Father,  and  yc  in 
me,  and  I  in  you  "  (xiv.  20  ;  xvii.  23).  The  as- 
surance and  joy  that  we  are  in  Him  is  grounded 
on  the  other  cognate  truth,  that  He  is  in  us.  And 
this  identity  is  so  close  and  intimate  that  He  is 
pleased  to  represent  it  by  the  ineffable  union 
wdiich  subsists  between  the  Father  and  Him- 
self (xvii.  22,  23). 


CONCLUSION 

Here  these  studies  in  the  gospels  end.  One  re- 
flection alone  may  be  indulged — a  reflection  whicli 
has  constantly  pressed  on  the  mind  of  the  writer 
as  he  has  pursued  this  great  subject,  viz.,  that 
the  character  of  Jesus  Christ,  as  delineated  in  the 
gospels,  cannot  be  the  product  of  the  unaided 
hnman  intellect.  The  portrait  of  Him  which  the 
authors  of  the  gospels  have  draAvn  is  that  of  a 
subject  too  majestic  and  too  sublime  ever  to  have 
been  idealized  by  uninspired  men.  He  stands 
before  ns  arrayed  in  a  beauty  and  a  grandeur 
which  dwarf  "the  starry  heavens  above  us,  and 
the  moral  law  within  us.''  He  shines  forth  with 
the  self-evidencing  light  of*the  noonday  sun.  He 
is  too  great,  too  pure,  too  perfect,  to  have  been 
invented  by  any  sinful  and  erring  man  or  set  of 
men.  His  moral  glories,  which  shine  through  all 
the  pages  of  the  gospels  with  a  deathless  luster, 
tell  us  of  the  presence  of  One  in  this  dark  and  tear- 
ful world  who  is  more  than  man ;  and  they  tell 
us,  also,  that  the  pens  which  traced  them  were 
inspired.     Manifold  are  the   external  proofs  in 

229 


230  Conclusion 

favor  of  the  integrity  of  the  evangelistic  nar- 
ratives ;  but  greater  far  and  more  manifold  are 
the  internal  evidences  of  their  inspiration.  Jesus 
Christ  is  herein  displayed  as  a  divinely  perfect 
character ;  perfect  as  a  child  and  as  a  man  ;  per- 
fect in  all  His  ways,  and  words,  and  service ;  in 
Avisdom  and  knowledge  ;  in  grace  and  holiness  ;  in 
nearness  and  distance,  among  friends  and  enemies ; 
in  life  and  in  death.  Jesus  Christ,  in  all  that  He 
was  while  sojourning  in  the  flesh,  and  in  all  that 
He  now  is  in  the  highest  heavens,  is  the  one  un- 
failing and  unanswerable  proof  that  the  gospel  is 
from  God,  that  it  reveals  God. 

God  spake  to  the  fathers  in  the  prophets.  He 
now  speaks  to  us  in  His  Son.  In  either  case, 
whether  by  the  prophets  or  by  the  Son,  the 
speaker  is  God. 


BS2555.4.M82 

Studies  in  the  four  Gospels, 

Princeton  Theological  Semmary-Speer  Library 


1    1012  00013  4975 


